하나님나라를 꿈꾸며(Kingdom of God)

3 qOlder women likewise are to be reverent in behavior, rnot slanderers sor slaves to much wine. They are to teach what is good, 4 and so train the young women to love their husbands and children, 5 to be self-controlled, tpure, uworking at home, kind, and vsubmissive to their own husbands, wthat the word of God may not be reviled

q [1 Tim. 2:9]

r 1 Tim. 3:11

s [1 Tim. 3:8; 5:23]

t 1 Pet. 3:2

u [1 Tim. 5:14]

v See Gen. 3:16

w See 1 Tim. 6:1

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:3–5.

 

3 늙은 여자로는 이와 같이 행실이 거룩하며 모함하지 말며 많은 술의 종이 되지 아니하며 선한 것을 가르치는 자들이 되고

4 그들로 젊은 여자들을 교훈하되 그 남편과 자녀를 사랑하며

5 신중하며 순전하며 집안 일을 하며 선하며 자기 남편에게 복종하게 하라 이는 하나님의 말씀이 비방을 받지 않게 하려 함이라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:3–5.

 

3-5절은 늙은 여자들을 향한 명령인데 그들에게 젊은 여잘를 교훈할 것을 요청하고 있다. 

 

3절) ‘늙은 여자’로 번역된 ‘프레스뷔티다스’는 2절에서 ‘늙은 남자, 프레스뷔테스’의 여성형으로 ‘나이가 많은 여자’를 의미한다. 본문에서 ‘이와 같이’로 번역된 ‘호사우토스’는 ‘꼭 그렇게, 똑같이’라는 의미의 부사로 바울이 늙은 남자들에게 말한 덕목들 늙은 여자들도 똑같이 행하여 행실을 거룩하게 해야한다는 것을 의미하는 표현이다. 

‘행실’로 번역된 ‘카타스테마티’의 원형 ‘카타스테마’는 ‘직무를 수행하다, 책임을 지우다’라는 의미의 ‘카디스테미’에서 파생된 명사로 ‘품행, 행실’이라는 의리모 사용된다. 이는 제 위치에서 당연히 기대되는 외양이나 태도를 말한다. 

‘거룩하며’로 번역된 ‘히에로프레페이스’의 원형 ‘히에로프레페스’는 ‘신적인 능력에 의해 정해진 것, 신적 능력에 의하여 충만하거나 구별된’것을 의미하는 ‘히에로스’와 ‘적당하다, 알맞다’이라는 의미를 지닌 ‘프레포’의 합성어이다. 따라서 ‘히에로프레페스’는 ‘제사장같은, 거룩한 것에 알맞은, 존경받을만한’이란 의미이다. 신약에 한번 사용되는 표현이다. 

 

‘모함하지 말며 많은 술의 종이 되지 아니하며’, 늙은 여자들에게 특별히 두가지 금지명령을 내리는데 하나는 모함하는 것과 술에 관한 내용이다. 이는 당시 늙은 여자들에게 큰 문제를 일으키는 것들이었던 것으로 보인다. 

‘모함하지’로 번역된 ‘디아볼루스’의 원형 ‘디아볼로스’는 ‘참소하다, 비방하다’라는 의미를 지닌 동사 ‘디아발로’에서 유래된 표현으로 ‘비방하기 쉬운, 거짓 고발하는’이란 의미를 가진다. 특별히 ‘디아볼로스’는 ‘귀신들의 왕이나 악의 창시자, 하나님과 메시야의 대적인 사단’을 지칭하는 말인데 이처럼 모함하고 거짓으로 참소하는 일은 마귀적인 특징이라고 할 수 있다.(계 12:10) 특히 나이가 들수록 이러한 부분에 경계해야한다. 나이가 들어 경험과 연륜이 쌓일수록 자신만의 안목과 기준, 꼰대력이 강해져서 다른 사람들의 말을 듣지 안호 남을 비방하고 헐뜯기 쉬워지는 것이다. 남자들에 비해 여자들이 말하기를 좋아하기에 더욱 주의해야 할 것이다.(딤전 3:11)

 

‘종이 되지’로 번역된 ‘데둘로메나스’는 ‘둘로오’의 완료수동태 분사형이다. ‘둘로오’는 ‘종이 되다, 노예 신분으로 떨어뜨리다, 속박아래 있다, 추종하다’라는 뜻이 있는데 ‘다스림에 복종하다’(롬 6:18, 22)라는 의미가 있다. 여기서는 술에 속박되는 것을 말하는 것이다. 처음에는 즐거움과 쾌락을 위해서 술을 먹지만 그것을 절제하지 못하면 나아가 술이 사람을 먹게 되는 것을 술의 종이 되는 것이라고 표현한 것이다. 술에 인 박이지 않는 것은 집사의 자격 요건 중 하나이기도 하다(딤전 3:8)

 

당시 1세기 오랫동안 남자들에게 속박을 당하던 여자들에게 자유의 물결이 흐르고 있었다. 이 틈을 타서 여자들은 남자들의 전유물로 여겨졌던 술에 손을 대기 시작했고 술의 종이 될 정도로 심각한 상황이 발생하기 시작한 것이다. 이는 마치 갓 성인이 된 젊은이들이 절제함없이 술과 담배에 손을 대는 것과 같다. 

‘선한 것을 가르치는 자들이 되고’, ‘칼로디다스칼로스’는 ‘좋다, 선하다’라는 의미의 형용사 ‘칼로스’와 ‘선생, 교사’라는 의미의 명사 ‘디다스칼로스’의 합성어로 ‘좋은 것을 가르치는’의 의미를 지닌다. 딤전 2:12에서 ‘여자가 가르치는 것을 허락지 않는다’라고 했는데 이 구절과 모순되는 것은 아닌가? 본절은 여자들이 대중을 가르친다는 의미가 아니라 젊은 여자들을 지도, 교훈하라는 것이다. 

 

 

-  2:3 Paul begins his instructions for the next group, “older women” (πρεσβύτιδας,** a NT hapax), with the transitional term ὡσαύτως (see the comments on 1 Tim. 2:9), “similarly” or “likewise,” implying the repetition of the infinitive εἶναι. Furthermore, the terms in the list are all accusative, as would be expected if the infinitive were present or implied.

The first characteristic required of the older women, ἱεροπρεπεῖς** (a NT hapax), designates that which is “befitting a holy person,” or as Lock puts it, “they are to carry into daily life the demeanour of priestesses in a temple” (the word is used of the conduct of a priest in inscriptions: see BAGD). They are to act this way since they belong to God by faith in Jesus Christ (G. Schrenk, TDNT III, 254). ἐν καταστήματι** (a NT hapax) means “in behavior or demeanor” (BAGD); “the noun denotes comportment or bearing viewed as the expression of one’s interior character or disposition” (Kelly). Thus ἐν καταστήματι ἱεροπρεπεῖς encapsulates what Paul says about women in 1 Tim. 2:10.

μὴ διαβόλους (διάβολος 8x in Paul; of human beings in 1 Tim. 3:11; here; 2 Tim. 3:3) means here “not slanderers,” “not malicious gossips.” Concern for people can degenerate into this vice. Those usually considered most in danger of falling into it, because of their positive inclination, are hereby warned.

The perfect passive participle δεδουλωμένας, “enslaved,” expresses what “much wine” (dative οἴνῳ πολλῷ) can do (cf. 1:7; 1 Tim. 3:3, 8; 5:23). Women, who have constant access to the food and drink of the household, are warned not to be captured and controlled by wine. Such a rudimentary warning may seem inappropriate, but 1 Corinthians (especially 11:21) shows how appropriate it was.

καλοδιδασκάλους** is a hapax not found elsewhere, but is not surprising for one who likes compounds, who uses καλοποιέω and νομοδιδάσκαλος, and who occasionally coins compounds (cf. especially verbs with ὑπερ-). The older women should be those who are “teaching what is good”—not in the sense of 1 Tim. 2:12, which is forbidden to women, but as is indicated by what follows, teaching younger women about their duties.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 306–307.

 

 

4절) ‘그들로 젊은 여자들을 교훈하되’, 4-5절은 ‘히나 가정법’구문이다. 여기서 늙은 여자들이 젊은 여자들을 가르쳐야한다는 것을 나타낸다. 본절에서 볼 수 있는 것은 늙은 남자, 늙은 여자, 젊은 남자는 디도가 직접 가르치게 했지만 ‘젊은 여자’를 가르치는 일은 늙은 여자의 임무로 위임하고 있는 것이다. 

‘젊은 여자들’로 번역된 ‘네아스’의 원형 ‘네오스’는 ‘최근에 태어난, 어린, 갓 만들어진, 새로운’의 의미를 가진다. 예수님께서는 새포도주라는 표현을 사용하실때 이 단어를 사용하셨다. 

‘교훈하되’로 번역된 ‘소프로니조신’은 ‘소프로니조’의 3인칭 복수 현재 가정형으로 ‘그들이 의무를 지키게 하도록, 그들이 진지하게 권면하게 하도록’이라는 의미이다. 늙은 여자들은 인생의 선배로서 인생의 후배인 젊은 여자들을 가르치고 훈계할 수 있음을 말한다. 당시 젊은 여자들은 사회보다는 가정 내에서의 활동으로 제약되는 부분이 많았기 때문에 바울은 이들을 교육하기 위해서 집안의 늙은 여자가 교육하는 것이 효과적이라고 생각하였던 것이다. 

‘그 남편과 자녀를 사랑하며’, 본문을 다시 번역하면 ‘그 남편들을 사랑하고, 그 자녀들을 사랑하도록’이 된다. ‘필란드로스’는 ‘사랑하다’라는 의미의 ‘필로스’와 ‘남편, 남자’를 뜻하는 ‘아네르’의 합성어로 ‘남편을 사랑하는’이라는 의미이다. ‘필로테크노스’도 ‘필로스’와 ‘자녀’를 뜻하는 ‘테크논’의 합성어로 ‘자녀를 사랑하는’이라는 의미이다. 일반적으로 종교적 사랑을 말할때는 의지가 강조되는 ‘아가파오’를 사용했고 정서적인 면이나 친구나 동료간의 사랑을 아나탤 때에는 ‘필레오’를 사용한다. 

 

 

 

 

 

-  2:4 Paul continues here the characteristics required of older women and, at the same time, begins those that should characterize younger women, linking the older to the younger as those who teach what they themselves are and seek to be. The ἵνα clause is connected with καλοδιδασκάλους (v. 3) and identifies the purpose of the older women in teaching what is good.

σωφρονίζωσιν (a NT hapax; the variant reading σωφρονίζουσιν makes little difference in meaning; see NA26 and Bernard’s arguments for the adopted reading) is used here in the active sense of “encourage, advise, urge” (BAGD). Paul uses the positive τὰς νέας, “young women,” with the infinitive εἶναι as the object of σωφρονίζωσιν (the only PE occurrence of noncomparative νέος, “young”) and the comparative in v. 6, as in 1 Tim. 5:2, of the same age group (the comparative often has little comparative force; cf. the alternation in Diodorus Siculus 18.46.3–4). “Young (er)” covered a longer span of time than it does today, and Paul distinguishes “older” and “younger” with a degree of fluidity (see the comments on 1 Tim. 4:12; J. Behm, TDNT IV, 897; BAGD s.v. πρεσβύτης).

φίλανδροι** (a NT hapax used elsewhere in Greek literature; see BAGD) means, as the component parts of the word indicate, “loving their husbands.” This word and the next (φιλότεκνοι) were used together in, e.g., an epitaph from Pergamus of about the time of Hadrian (Deissmann, Bible Studies, 255f.: “to the most sweet woman who loved her husband and her children”). φιλότεκνοι** (a NT hapax) is used elsewhere, as here, especially of women, of “loving one’s children” in a positive and not indulgent manner (see BAGD).

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 307.

 

5절) ‘신중하며 순전하며 집안 일을 하며’, 신중하며로 번역된 ‘소프론’은 앞서 2절에서 사용된 표현으로 바울의 목회서신에 집중적으로 사용된 표현이다. 

 

‘순전하며’로 번역된 ‘하그나스’의 원형 ‘하그노스’는 신약 서신서에만 나타나는 단어로 ‘거룩한’을 의미하는 ‘하기오스’에서 유래되었다. 이는 ‘존경심을 자극하는, 순수한, 순결한, 모든 오류에서 순수한’을 의미한다. 여기서는 여자의 순결성이라는 의미와 더불어 도덕적으로 훔이 없이 정결한 것을 나타낸다. 

 

‘집안일을 하며’로 번역된 ‘오이쿠르구스’의 원형 ‘오이쿠로스’는 ‘집’을 의미하는 ‘오이코스’와 ‘지키는 자’라는 의미의 ‘우로스’의 합성어로 ‘집지키는 자, 가정을 잘 지키며 가사를 돌보는, 가사에 충실한, 가정적인’을 의미한다(딤전 5:14). 당시 여성이 사회활동을 하는데는 제약이 많았고 남성 위주의 가부장적 사회였기에 여성의 주된 임무는 가정을 잘 돌보는 일이었다. 

 

 

이어 바울은 젊은 여자들이 ‘선하며 자기 남편에게 복종’할 것을 늙은 여인들에게 가르치라고 권고한다. 남편에 대한 아내의 복종은 신약 여러곳에서 교훈하고 있다.(엡 5:22; 골 3:18; 벧전 3:1) 이는 약자로서의 굴종이 아니라 가정의 평화와 창조 질서에 따른 자발적 순복을 의미한다. 

 

‘이는 하나님의 말씀이 비방을 받지 않게 하려 함이라’, ‘비방을 받지’로 번역된 ‘블라스페메타이’는 ‘플레스페메오’의 현재 수동태 가정법이다. ‘블라스페메오’는 ‘비난하다, 욕하다, 모독하다, 중상하다’라는 의미를 가진다. 복음서에서 유대인들이 예수님을 향해 ‘참람하다’라는 말을 했다(막 2:7). 이 표현은 신성한 것, 즉 하나님이나 성령처럼 마땅히 숭상해야할 대상에 대해 모독하거나 방해하는 것을 말할 때 쓰인다. 본문에서는 수동태로 사용되었는데 경멸적인 말이나 행위로 인해 하나님의 말씀이 모독되는 것을 의미한다. 본절에서는 신앙있는 젊은 여성이 가정안에서 남편을 존중하지 않고 자녀들을 잘 양육하지 못할 때 결과적으로 불신자들로부터 하나님의 말씀이 형편없다고 모독을 받게 된다는 것을 의미한다. 바울은 유대인들이 하나님의 뜻대로 행하지 못할 때 그들이 믿는 하나님의 이름이 이방인 중에서 모독을 받는다고 했다.(롬 2:24) 즉 하나님께서는 가정이라는 공동체를 운영하는 질서, 원리를 제시하셨고 이것에 순종하지 않는 것은 하나님의 말씀을 망령되이 여기는 것이고 그런 행위, 모습은 하나님을 알지 못하는 이들로 하여금 하나님을 비방케 하는 요인이 된다는 것을 말해준다. 

 

 

-  2:5 Paul continues with other things that older women should teach younger women (and which the older women are also to be). σώφρων (see 2:2) is the “prudent, thoughtful” aspect of being “self-controlled” and is the one term that is emphasized for each of these age and sex groups (vv. 2, 5, 6). ἁγνός (see 1 Tim. 5:22) means here “pure” in the moral sense. In the literature of the day it was often used of women in the sense of “chaste,” but it need not be restricted to that meaning here or elsewhere in the NT.

οἰκουργός** (a NT hapax; for the variant reading οἰκουρούς and the reasons for the UBSGNT reading see TCGNT), literally “working at home,” has been more aptly rendered by NEB and NIV by “busy at home.” That is, women should be diligent homemakers (cf. 1 Tim. 5:14 in contrast to 5:13; cf. also Pr. 31:10–31 with its wide range of activities done by the wife as homemaker). Some commentators and versions, ancient and modern, have joined the following ἀγαθάς to this word and understood the two together, one as a noun the other as an adjective, as “good housewives” (so TEV; cf. the arguments, e.g., of Dibelius-Conzelmann and Hanson). This is certainly a possibility, but since the virtues up to this point have consisted of single items, it is more likely that these two words are to be taken separately (cf. the arguments, e.g., of Alford, Dornier, Kelly, Ridderbos, and Spicq; translated as such by RSV, NEB, NASB, NIV). Paul uses ἀγαθός frequently as an adjective in the phrase “good works,” and substantively in speaking about “the good.” Here, however, it is used as a human characteristic and probably should be understood as “kind,” as probably also in 1 Pet. 2:18 (perhaps also Rom. 5:7; cf. also the related sense in Mt. 20:15).

The present middle participle ὑποτασσομένας means here “continually submitting themselves,” in the sense of voluntary submission. This submission is to be “to their own husbands.” τοῖς ἀνδράσιν, literally “to the men,” is used here in the special sense of “husbands,” as the qualifying ἰδίοις makes evident (cf. 1 Cor. 7:2; 14:35; Eph. 5:22ff.; Col. 3:18f.; 1 Tim. 3:2, 12; 5:9; Tit. 1:6; 2:5; 1 Pet. 3:1, 5), and is in keeping with “a divinely willed order” (G. Delling, TDNT VIII, 41ff., especially 43). Paul uses ὑποτάσσω to refer to being under authority (ibid., 43f.), specifically of the relationship of women to men in the congregation (1 Cor. 14:34; cf. 1 Tim. 2:11: ὑποταγή) and to their husbands (here; Eph. 5:21, 24; Col. 3:18; so also 1 Pet. 3:1, 5). Such submission is based on the position of the husband as the “head” or leader of the marriage (Eph. 5:22–24; cf. 1 Cor. 11:3).

The concluding words, “that God’s word may not be dishonored,” may be more closely connected with the immediately preceding clause but should be regarded as referring to all that precedes (for an analogy cf. v. 10; see Ellicott). ὁ λόγος τοῦ θεοῦ is used here as in 2 Tim. 2:9 and Phil. 1:14 of “the message of God” (cf. Tit. 1:3). βλασφημέω, “speak evil of, blaspheme,” is used in a similar context in Rom. 2:24, where Paul, applying Is. 52:5 (cf. LXX), writes of the Jews that “God’s name is blasphemed among the Gentiles because of you,” and he applies the same idea to Christian slaves in nearly the same words in 1 Tim. 6:1. The idea is again applied here with God’s “word” in the place of God’s “name.” Paul thus encourages godly conduct by saying that it keeps God’s message from being spoken evil of. Therefore, for a wife to fail to be submissive to her husband or to be unloving or impure, etc., would allow non-Christians to say that Christianity makes people worse rather than better and therefore that its message is not only useless but bad.

UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

NEB New English Bible

NIV New International Version

TEV Today’s English Version (Good News Bible)

RSV Revised Standard Version

NEB New English Bible

NASB New American Standard Bible

NIV New International Version

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 307–310.

 

2 But as for you, teach what accords with psound1 doctrine. 2 Older men are to be sober-minded, dignified, self-controlled, psound in faith, in love, and in steadfastness.

p See 1 Tim. 1:10

1 Or healthy; also verses 2, 8

p [See ver. 1 above]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 2:1–2.

2 오직 너는 1)바른 교훈에 합당한 것을 말하여

2 늙은 남자로는 절제하며 경건하며 신중하며 믿음과 사랑과 인내함에 1)온전하게 하고

1) 헬, 건전한

1) 헬, 건전하게

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 2:1–2.

‘합당한’으로 번역된 ‘프레페이’의 원형 ‘프레포’는 ‘어울리다, 합당하다, 마땅하다’라는 뜻이 있다. 이 표현은 신약에 7번 등장하는데 마 3:15에 한번 등장하는 것을 제외하고 모두 바울 서신에서만 사용되었다. 이는 진리와 교훈에 적합한 행동이나 삶을 강조할 때 사용되는 바울의 특징적인 단어라고 할 수 있다.  

‘경건하며’로 번역된 ‘셈누스’의 원형 ‘셈노스’는 ‘귀하신, 공경할만한, 인격적으로 존경할만한’이라는 뜻이다. 이는 사람에 대한 바람직한 자세를 나타내는데 쓰이는 단어(빌 4:8; 딤전 3:8, 11)로 딤전에서는 ‘단정하고’로 번역되어있다. 하나님이나 신앙심에 관한 ‘경건’을 말할 때는 ‘유세베이아’를 사용한다. 따라서 여기서 말하는 경건은 신앙심에 대한 경건이 아니라 예의 범절이나 질서 정연함에 있어서의 윤리적인 자세를 말한다고 볼 수 있다. 나이많은 남자들은 인격적으로나 품행이 방정하여 존경받을만한 사람이어야 한다. 

 

‘신중하며’로 번역된 형용사 ‘소프로나스’의 원형 ‘소프론’은 바울의 목회서신에만 등장하는 단어이다(딛 1:8; 2;5; 딤전 3:2) 

 

15 jTo the pure, all things are pure, but to the defiled and kunbelieving, nothing is pure; but both ltheir minds and their consciences are defiled. 16 mThey profess to know God, but they ndeny him by their works. They are detestable, disobedient, ounfit for any good work.

j [Luke 11:41; 1 Tim. 4:3]; See Acts 10:15

k [Rom. 14:23]

l See 1 Tim. 6:5

m [1 John 2:4]

n See 1 Tim. 5:8

o 2 Tim. 3:8

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:15–16.

15 깨끗한 자들에게는 모든 것이 깨끗하나 더럽고 믿지 아니하는 자들에게는 아무 것도 깨끗한 것이 없고 오직 그들의 마음과 양심이 더러운지라

16 그들이 하나님을 시인하나 행위로는 부인하니 가증한 자요 복종하지 아니하는 자요 모든 선한 일을 버리는 자니라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:15–16.

10절.  A 거짓 교사의 실상

11절.        B 제재의 명령

12.13a.   M 그레데인의 거친 품성

13b.l4.     B 제재의 명령

15.16.         A 거짓 교사의 실상

NIV는 'both their minds and consciences are corrupted.’라고 표현했고 ESV는 ' but both their minds and their consciences are defiled.’라고 번역했다. 

συνείδησις -εως, ἡ; (syneidēsis), 명사. 양심. 히브리어 등가: מַדָּע (1).

1. 양심 — 옳고 그름을 구별하는 심리적 능력; 행동에 따라 그 사람을 괴롭히거나 위로한. 관련 주제: 양심; 양심의 가책.

고전 8:7 ἡ συνείδησις αὐτῶν

고전 10:25 διὰ τὴν συνείδησιν,

딛 1:15 καὶ ὁ νοῦς καὶ ἡ συνείδησις.

벧전 2:19 διὰ συνείδησιν θεοῦ

벧전 3:21 συνειδήσεως ἀγαθῆς ἐπερώτημα

2. 인식 (도덕)† — 어떤 것을 알고 있음. 대부분 그 지식에 대한 도덕적 이해를 포함. 관련 주제: 도덕.

히 10:2 συνείδησιν ἁμαρτιῶν

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  1:15 Paul most likely addresses the question of “purity” because it is one of the problems that the false teachers have raised in their teaching and, very likely, in their human commandments. First he states as a basic Christian principle that all things are pure to those who are pure. Then as a second principle he says that to those who are defiled and unbelieving nothing is pure. He concludes by saying that the very minds and consciences of such people are defiled.

καθαρός, “pure,” is used 3x in this verse, twice in the first clause, literally “all things are pure to the pure ones,” and once in the second, “to those who are defiled and unbelieving, nothing is pure.” With πάντα καθαρά, “all things are pure,” and οὐδὲν καθαρόν, “nothing is pure,” Paul refers to ceremonial purity (as do Rom. 14:20; Lk. 11:41, both with πάντα καθαρά). With τοῖς καθαροῖς he uses the word in its moral and religious sense of “cleansed of sin” and “made inwardly clean” (cf. the other PE* occurrences: 1 Tim. 1:5 [see the comments there]; 3:9; 2 Tim. 1:3; 2:22; cf. also Paul’s use of καθαρίζω: 2 Cor. 7:1; Eph. 5:26; Tit. 2:14). This religious and moral cleansing is accomplished by Christ’s death (Tit. 2:14), which he applies to a person’s life through his word and Spirit (cf. Eph. 5:26) and by which one’s heart is cleansed, as the Jerusalem Council put it, by faith (Acts 15:9). It is in this sense that Paul speaks of “the pure” (τοῖς καθαροῖς).

1 Tim. 4:3–4 says virtually the same thing as the first clause of this verse when it says that Christians “know” that “everything created by God is good” and also, therefore, that “nothing is to be rejected” or regarded as impure or unacceptable for its God-intended use. The presence of πάντα, “all,” here makes the statement absolute and unqualified (cf. πᾶν κτίσμα θεοῦ in 1 Tim. 4:4) and thereby shows that any human commandment that declares anything impure is, by that very fact, erroneous (the unstated but obvious lesson intended by beginning with this positive and absolute principle in a passage that deals with the error that contradicts this principle). Paul is not dealing here with the OT ceremonial laws of impurity, which did not deal with moral impurity but with things that God declared ceremonially impure so that they might serve as object lessons for spiritual matters. Peter’s experience (Acts 15:15) showed that God had reversed this impurity by his own declaration (Acts 15:15).

In the second clause Paul, in contrast (δέ), deals with those who are οἱ μεμιαμμένοι (the first of two occurrences of the verb μιαίνω, both in the perfect to emphasize the continuing state), “the defiled.” That those referred to are “defiled” specifically in the moral and religious sense is indicated by the further designation of them as “unbelieving”: The most basic aspect of their defilement is that they have not believed and therefore have not been cleansed by God from the defilement of sin (cf. the comments above on οἱ καθαροί and the parallelism of these two clauses). These people are also said in the following verse to “deny” God by their “deeds” and to be “disobedient,” both of which would indicate the ongoing defilement of “sins and vices” (BAGD s.v. 2).

ἄπιστος (here and 1 Tim. 5:8 in the PE*) consistently designates in Paul one who is an “unbeliever,” who does not believe in Christ. Paul attributes this to the defiled here, even though (as he says in the next verse) they profess to know God, apparently because their commandments regarding purity demonstrate that they have not trusted Christ alone as the one who can cleanse their lives and make them pure. They are trusting in their asceticism to make them pure, but this reliance on oneself, as Paul says in Col. 1:18–19, is “self-abasement” and entails that one is “not holding to the head” (Christ). Such persons are, therefore, ἀπίστοι.

ἀλλά before the concluding clause indicates not another contrast with the immediately preceding clause but, as Ridderbos points out, a further enlargement of the contrast already begun with δέ, as the repetition of the main verb μιαίνω bears out. By saying that the defilement is in “their mind and conscience,” Paul signifies that it is internal and thus intrinsically moral and religious. αὐτῶν, “their,” is placed before the καί … καί construction that closely links “mind” and “conscience” and is thereby emphasized and connected to both nouns. ὁ νοῦς (see 1 Tim. 6:5), “the mind,” refers here to one’s “way of thinking” (BAGD s.v. 3). Paul consistently regards “the mind” of the non-Christian as controlled by sin and therefore erroneous in its outlook (e.g., Rom. 1:28; Eph. 4:17; especially 1 Tim. 6:5 and 2 Tim. 3:8) and needing to be transformed by renewal (Rom. 12:2; Eph. 4:23). ἡ συνείδησις (see 1 Tim. 1:5), “conscience,” is “moral self-consciousness.” In short, Paul says that in both their understanding and their moral evaluation these people are “defiled.”

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 301–303.

‘선한 일’즉 ‘에르곤 아가돈’은 그레데 이단과 관련하여 대조되어 사용되는 중요한 표현이다. 이 선한 일은 구원받은 그리스도인들로서 자신의 삶 속에서 진리를 드러내는 삶이요 열매를 맺어가는 삶이다. 

‘버리는 자’로 번역된 ‘아도키모이’의 원형 ‘아도키모스’는 붖어 접두어 ‘아’와 ‘인정된’이란 뜻을 갖는 ‘도키모스’가 결합된 단어로 ‘시험에 합격하지 않은, 공인되지 않은, 가짜라고 판명된, 믿음에 관하여는 버리운’이란 뜻으로도 쓰였다. 한글 성경에서 이를 ‘버리는 자’로 번역하여 능동적으로 그들이 선한 일을 버린 자로 오해할 수 있다. 원문의 의미대로 보자면 ‘합격하지 못한, 인정받지 못한’의 의미이다. 전치사 ‘프로스’가 ‘~에 대하여’라는 뜻이기에 ‘모든 선한 일에 대하여는 인정받지 못한 이들이다’라는 의미로 번역하는 것이 적합하다. ESV는 ‘unfit for any good work’로 번역했다. 입술로만 하나님을 시인하고 행위로는 부인하는 자들은 이미 믿음에 대해 버림을 당한 자들이며 가짜라고 판명된 자들이다. 그렇기에 이런 자들이 선한 열매를 맺는다는 것은 어불성설이다. 왜냐하면 그들은 참 포도나무되신 주님께 붙어있지 않은 자들이기 때문이다. 

 

-  1:16 On the background of the principles spelled out in v. 15, Paul turns to a specific evaluation of the false teachers. First, he acknowledges their claim: “they profess to know God.” ὁμολογοῦσιν is used in the sense that they “declare publicly” or “claim” (BAGD s.v. 4) to “know” God. εἰδέναι, “to know” (the infinitive of οἶδα), is used here in the sense of a personal and positive relationship with God (BAGD s.v. οἶδα 2).

In contrast (δέ) to this profession, τοῖς ἔργοις (see 1 Tim. 2:10), “the deeds,” or “their deeds” (with the article implying possession), are the means by which such people actually “deny” (ἀρνοῦνται; see 1 Tim. 5:8; 2 Tim. 2:12) God (the previous θεόν is assumed), the very one they claim to know. Paul does not make explicit what these deeds are. The similarities with 1 Tim. 4:1ff. noted above make it likely that Paul has in mind at least the kind of ascetic actions described there (perhaps with other deeds), by which these people reject what God gives to be gratefully received, deny the Creator’s goodness, and show that they do not really know him who made all things good.

The next clause appears to be a further indication of why their deeds deny God, rather than a further listing of independent traits. “Their actual behavior denies their profession, for they are …” (Phillips, NT in Modern English). βδελυκτός** (a NT hapax) means “abominable and detestable” in God’s sight. Since Paul has just dealt with the question of purity and with the defilement of those he is speaking of, the LXX of Pr. 17:15 may have come to mind with its statement that one who “pronounces the unjust just and the just unjust” is unclean (ἀκάθαρτος) and abominable (βδελυκτός) to God. Furthermore, the false teachers may have made similar erroneous judgments about Christians, thus deserving this identification. ἀπειθής means “disobedient” and may in this setting refer to the disobedience in view in 1 Tim. 4:3–4, that of rejecting the good gifts God has created to be received with thanksgiving, i.e., marriage and certain foods.

ἀδόκιμος basically means “not standing the test” and then, “disqualified,” as here (cf. especially 2 Cor. 13:5; 2 Tim. 3:8). If we have understood correctly Paul’s use of βδελυκτός and ἀπειθής, then this last characteristic can be understood as the conclusion that inevitably follows. If one is “detestable” because he judges the work of Christ inadequate for attaining true purity, and “disobedient” because he rejects the good gifts of God’s creation, then that person is also so “disqualified” in God’s sight that this unfitness extends to (πρός) anything and everything (πᾶν) that he does (cf. again v. 15b), with the result that no deed (ἔργον) of his can be good (ἀγαθόν) and acceptable to God.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 303–304.

 

10 For there are many who are insubordinate, yempty talkers and deceivers, especially those of zthe circumcision party.8 11 They must be silenced, since athey are upsetting whole families by teaching bfor shameful gain what they ought not to teach. 12 cOne of the Cretans,9 a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.”10 13 This testimony is true. Therefore drebuke them esharply, that they fmay be sound in the faith, 14 gnot devoting themselves to Jewish myths and hthe commands of people iwho turn away from the truth.

y 1 Tim. 1:6

z See Acts 11:2

8 Or especially those of the circumcision

a [2 Tim. 3:6]

b 1 Tim. 6:5; 2 Pet. 2:3

c [Acts 17:28]

9 Greek One of them

10 Probably from Epimenides of Crete

d ch. 2:15; 1 Tim. 5:20

e 2 Cor. 13:10

f ch. 2:1, 2

g See 1 Tim. 1:4

h See Col. 2:22

i See 1 Tim. 6:20

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:10–14.

10 불순종하고 헛된 말을 하며 속이는 자가 많은 중 할례파 가운데 특히 그러하니

11 그들의 입을 막을 것이라 이런 자들이 더러운 이득을 취하려고 마땅하지 아니한 것을 가르쳐 가정들을 온통 무너뜨리는도다

12 그레데인 중의 어떤 선지자가 말하되 그레데인들은 항상 거짓말쟁이며 악한 짐승이며 배만 위하는 게으름뱅이라 하니

13 이 증언이 참되도다 그러므로 네가 그들을 엄히 꾸짖으라 이는 그들로 하여금 믿음을 2)온전하게 하고

14 유대인의 허탄한 이야기와 진리를 배반하는 사람들의 명령을 따르지 않게 하려 함이라

2) 헬, 건전하게

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:10–14.

본문 1장 10-16절은 거짓 교사들을 경계할 것에 대한 권면이다. 본문은 교차 대구법의 형태를 띠고 있다. 

 

10절.  A 거짓 교사의 실상

11절.        B 제재의 명령

12.13a.   M 그레데인의 거친 품성

13b.l4.     B 제재의 명령

15.16.         A 거짓 교사의 실상

-  1:10 The necessity and urgency of the elders being prepared to rebuke the opponents (v. 9) is now brought home by Paul’s further description of the latter as “rebellious people, empty talkers, and deceivers,” and in particular by the fact that they are “many” (πολλοί). (καί may have been added after πολλοί “in accordance with the rhetorical usage known as hendiadys” or left out by copyists who failed to recognize an original hendiadys [TCGNT]. With NA25 it should probably be omitted because of the stronger manuscript evidence in that direction.) These people are ἀνυπότακτοι, “rebellious,” most likely in the sense that they are unwilling to be subject to God and his law (see 1 Tim. 1:9, which may also have the false teachers in mind). As ματαιολόγοι** (a biblical hapax; cf. ματαιολογία in 1 Tim. 1:6; μάταιος in 1 Cor. 3:20; 15:17; Tit. 3:9), they are those whose talk is empty and of no value (cf. 1 Tim. 1:7) and “will lead to further ungodliness” (2 Tim. 2:16, which uses the synonym κενοφωνίας). As φρεναπάται** (a biblical hapax; φρεναπατάω in Gal. 6:3), they are “deceivers,” those who mislead (cf. 2 Tim. 3:13).

The next phrase begins with μάλιστα, which is usually taken (e.g., BAGD) as “especially,” indicating that most—but not all—of those Paul is speaking of are “of the circumcision.” But Skeat (“Especially the Parchments”) has brought together considerable evidence to demonstrate that in ad hoc documents μάλιστα may also mean “that is,” in which case it introduces a further definition of the preceding term. If this is true here, which the references to “Jewish myths” (v. 14) and “disputes about the Law” (3:9) might support, then Paul is saying that all the false teachers are “of the circumcision.”

In either case, that all or part of the false teachers were ἐκ τῆς περιτομῆς was a dominant characteristic. περιτομή means “circumcision” of the foreskin, and οἱ ἐκ (τῆς) περιτομῆς** were those of Jewish origin. The phrase is used in the NT once of Jews (Rom. 4:12) and otherwise of Jewish Christians (Acts 10:45; 11:2; Gal. 2:12; Col. 4:11), which is probably how it is used here—with somewhat negative overtones (as one senses with a different Jewish Christian group in Gal. 2:12). Acts 2:11 and 1 Maccabees 15:23 indicate that there were Jews on Crete, and Philo (Legatio ad Gaium 282) states that a large number lived there (cf. Josephus, Ant. 17.327; Vita 427).

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

NA E. Nestle and K. Aland, eds., Novum Testamentum Graece. 25th ed., Stuttgart, 1963.

25 E. Nestle and K. Aland, eds., Novum Testamentum Graece. 25th ed., Stuttgart, 1963.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

Ant. Antiquitates Judaicae (Josephus)

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 296–297.

 

-  1:11 With “who must be silenced …,” or more literally, “whom it is necessary to silence …,” Paul presents the essential demand placed on Titus and the leaders. This course of action was necessitated, as the words that follow indicate, by the devastation of families that was resulting from the false teaching. ἐπιστομίζειν** (a biblical hapax), “to silence,” means, then, to prevent the teachers from spreading their teaching. Paul does not say here how this was to be done, but he does give some indication elsewhere in the letter. V. 9 calls for rebuking those who oppose, or “speak against,” the apostolic teaching, and v. 13 also calls for rebuking them with the hope “that they may be sound in the faith.” In 3:9–11 Paul tells Titus to warn a contentious person “once or twice” and to reject such a person if the warnings are not heeded (cf. Mt. 18:15–18; 1 Cor. 5:1–13). Apparently this pattern given by Jesus and by Paul elsewhere was known well enough by Titus that Paul did not feel it necessary to restate it here.

They are to be silenced “because they are upsetting whole families.” οἵτινες is used here “to emphasize a characteristic quality, by which a preceding statement is to be confirmed” (BAGD s.v. 2b). It is well expressed by Ellicott’s “inasmuch as they.” ἀνατρέπω is used here figuratively of “overturning, destroying, or ruining.” They ruin “whole” or “entire” (ὅλους) “households” (οἴκους; see 1 Tim. 3:4–5).

With “for the sake of sordid gain” Paul names what he thinks is the real motive for the false teaching. The preposition χάριν (see 1 Tim. 5:14), “for the sake of,” indicates the goal of the teaching. Paul usually uses αἰσχρός** (exclusively Pauline in the NT: 1 Cor. 11:6; 14:35; Eph. 5:12) of that which is “shameful” or “disgraceful.” κέρδος** (Phil. 1:21; 3:7) is “gain.” These two words occur together only here in the NT, but the compound αἰσχροκερδής occurs in v. 7 and in 1 Tim. 3:8. Paul designates the “gain” as “shameful” or “disgraceful,” not because he thinks teachers should not be paid (cf. 1 Tim. 5:17–18), but because they get it by teaching error (ἃ μὴ δεῖ), and because “gain” as the basic motivation for teaching what purports to be the Christian faith, as it was for them (χάριν), is “shameful” (cf. v. 7 and 1 Pet. 5:2: μηδὲ αἰσχροκερδῶς).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 297–298.

‘그레데인들은 항상 거짓말쟁이며 악한 짐승이며’, 이는 아페메니데스의 6행시에 나오는 일부분으로 당시 그레데인의 사기성과 포악성, 탐욕과 나태를 나타낸다. ‘그레데’라는 말은 원래 헬라어 ‘크레티조’에서 나왔는데 이는 ‘거짓말하다, 속이다’라는 뜻이다. 이처럼 그레데라는 호칭 자체에 ‘속이는 자’라는 의미가 담겨있는 것이다. 혹자들은 그레데섬은 역사적으로 범죄자들이 유배되던 장소였고 따라서 전통적으로 이 섬에는 부도덕한 사람들이 많았다고 한다. 당시 그레데인(Cretes)은' 길리기아인(Cilicians), 가바도키아인(Cappadocians)과 아울러서 가장 나쁜 세가지 C’에 포함되었다고 한다. 이들은 술주정뱅이이고 오만하고 신용할 수 없는 거짓말쟁이에다가 대식가로 그 악명이 높았다. 폴리비우스도 ‘욕심과 탐욕은 그레데 토양에 너무나 본질적인것이기 때문에 그들은 이 세상에서 어떠한 이익을 추구해도 결코 치욕을 당하지 않는 유일한 민족이다’라고 말했다. 

‘거짓말장이며’로 번역된 ‘프슈스타이’의 원형 ‘프슈스테스’는 ‘거짓말쟁이, 신뢰를 깨뜨리는 자, 거짓되고 신실치 못한 사람’을 말한다. 

‘악한 짐승’, ‘짐승’으로 번역된 ‘데리아’의 원형 ‘데리온’은 짐승 가운데서도 길들여지지 않은 사나운 들짐승, 야생동물을 지칭하는 표현이다. 이 단어가 비유적으로 쓰일때는 ‘어리석은 자, 악하고 잔인한 자’를 나타내며 하나님을 대적하는 세력으로 상징되는 ‘거짓 선지자’를 지칭한다. 

‘배만 위하는 게으름뱅이라’, ‘배만 위하는’으로 번역된 ‘가스테레스’의 원형 ‘가스테르’는 원래 ‘배, 자궁’이라는 의미인데 여기서는 ‘대식가’라는 의미로 사용되었다. 즉 절제할 수 없는 탐욕으로 이들은 먹기를 탐하는 자들이었다는 것이다. ‘게으름뱅이라’로 번역된 ‘아르가이’의 원형 ‘아르고스’는 부정 불변사 ‘아’와 ‘일’을 의미하는 ‘에르곤’의 합성어로 문자적으로는 ‘일이 없는’이란 의미로 ‘놀고 있는, 태만한, 마땅히 해야할 일을 회피하는’이라는 뜻이다. 여기서는 마땅히 해야할 일을 하지 않고 나태를 일삼고 있는 것을 말한다. 

 

-  1:12 Paul attributes the brief quotation in the second part of this verse to τὶς ἐξ αὐτῶν, “one of them,” the subject of εἶπεν, with ἴδιος αὐτῶν προφήτης in apposition to that subject. Both occurrences of αὐτῶν refer to the Cretans. ἴδιος, “one’s own,” heightens the force of αὐτῶν so that the two words together, “their own,” make the prophet’s identification with the Cretans very specific.

The quotation is from Epimenides of Crete (sixth-fifth centuries b.c.), who is mentioned by Aristotle, Plato, Cicero, and other ancient writers. The work from which Paul quotes is not extant, but the quotation was attributed to Epimenides by some early Christian writers (e.g., Clement of Alexandria, Strom. 1.59.2; the commentaries of Chrysostom and Jerome). Others (e.g., Theodore of Mopsuestia) attributed it to a later writer, Callimachus (ca. 305–ca. 240 b.c.), because the first part of the quotation (“Cretans are always liars”) is in his Hymn to Zeus 8. But Callimachus was not from Crete but from Cyrene and does not have the entire statement quoted by Paul.

That the Cretans (Κρῆτες,** also in Acts 2:11) were “always liars” (ἀεὶ ψεῦσται) was borne out by the use of the verb κρητίζω, “play the Cretan,” to mean “lie” (see LSJM). κακός, which generally means “bad” or “evil,” may have the sense “vicious” when coupled with θηρία; θηρίον means “animal,” often “wild animal” or “beast,” and is used figuratively, as here, of persons with a “bestial” nature (BAGD s.v. 2). γαστέρες refers literally to the inner part of the body, but when used figuratively of the entire person, as here, it means “glutton.” Thus γαστέρες ἀργαί designates the Cretans as “lazy gluttons.”

Strom Stromateis (Clement of Alexandria)

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 298–299.

 

13절) ‘이 증거가 참되도다’라는 표현은 600년 전에 활동한 선지자가 그레데에 대하여 예언한 내용이 틀림없이 맞다라는 것이다. 그래서 바울은 그들을 엄히 꾸짖으라고 디도에게 명령한다. ‘네가 꾸짖으라’로 번역된 ‘엘렝케’의 원형 ‘엘렝코’는 원래 ‘빛으로 가져오다, 노출시키다’라는 의미이며 대부분 ‘유죄를 선언하다, 비난하다, 호되게 나무라다’라는 의미로 쓰인다. 여기서는 현재 명령형으로 그레데인들의 그런 거침 품성을 폭로할 뿐만 아니라 계속 책망하라는 의미이다. ‘엄히’로 번역된 부사 ‘아포토모스’는 매우 강한 강도의 문책을 하라는 것을 의미한다. 바울은 디도에게 자신을 대신하여 그런 품성을 지닌 그레데인들을 서슴지 말고 책망할 것을 지시하고 있다. 잘못에 대한 가혹한 책망의 궁극적 목적은 그 잘못한 자에게 고통을 안겨루려하는 것이 아니라 그들로 회개하여 돌이킬 것을 요청하는 것이다. 바른 책망은 긍정적 효과를 가져오기에 고통을 주기 위해서가 아니라 깨달음과 회개케하기 위하여 필요에 따라서 엄하게 책망할 수 있어야 한다. 

‘히나’로 시작되는 13절 하반절과 14절은 책망함으로 얻어지는 결과 또는 왜 책망을 해야하는지 그 목적을 말해주는 내용이다. ‘온전케 하고’로 번역된 ‘휘기아이노신’의 원형 ‘휘기아이노’는 9절에서 현재 분사형으로 ‘바른’으로 번역한바 있고 건강하고 건전한 상태를 지칭하는 표현이다. 본문에서는 좀더 구체적으로 부패함이 없고 오류가 없이 건전한 상태를 의미한다. 본절에서 ‘믿음’이라고 번역된 ‘엔 데 피스테이’는 ‘믿음 안에서(in the faith)’라는 의미이다. 이를 문자적으로 번역하면 ‘그들이 믿음 안에서 건전하도록’이 된다. 즉 믿음을 성숙시키고 온전체 한다는 말이 아니라 그들이 이미 믿고 있는 그 신앙안에서 빗나가지 않도록 바르게 한다는 의미이다. 

 

 

-  1:13 Paul now agrees with the Cretans’ own spokesman’s judgment. By doing so he is able to highlight explicitly the special problems that Titus and the elders on Crete face and to elicit consent from the Cretan Christians. But ἡ μαρτυρία αὕτη ἐστὶν ἀληθής, “this testimony is true,” indicates more than mere agreement: It is Paul’s certification that the evaluation is really true and not an extreme statement. Similar statements were made about the Cretans by Polybius (6.46.3: “So much in fact do sordid love of gain and lust for wealth prevail among them that the Cretans are the only people in the world in whose eyes no gain is disgraceful” [αἰσχρὸν … κέρδος; cf. Tit. 1:11]) and Cicero (De Republica 3.9.15: “Moral principles are so divergent that the Cretans … consider highway robbery honorable”). Paul is not making an ethnic slur, but is merely accurately observing, as the Cretans themselves and others did, how the sin that affects the whole human race comes to particular expression in this group.

The information given in the previous verse is the reason (διʼ ἣν αἰτίαν, a causal conjunction phrase meaning “for which reason,” “therefore”; BAGD s.v. αἰτία 1; cf. 2 Tim. 1:6, 12; Heb. 2:11) that Titus is charged with the responsibility to “rebuke” (ἔλεγχε) the Cretans. Since Paul says this in a section tightly joined to the preceding one (notice γάρ in v. 10), which speaks of the duties of elders/overseers (including the need “to rebuke,” ἐλέγχειν, v. 9), it is evident that Titus is to do this through and with the elders/overseers. Paul calls for the rebuke to be given “sharply” (ἀποτόμως,** also in 2 Cor. 13:10) because he knows that only such a rebuke will get through to those who are described in v. 12. He does this out of concern for them, as the words that follow show, and in accordance with his principle of taking into account the person being dealt with (see the comments on 1 Tim. 5:1ff.).

But the decisive argument is that those who are to be rebuked (v. 13) are, in fact, distinguished from those “who turn away from the truth” (v. 14). αὐτούς refers, then, to Cretan believers who are disposed to follow the false teachers because of their own Cretan traits. This entails that Paul’s focus did, indeed, move from the false teachers to the Cretan believers when he began v. 12, where the double αὐτῶν refers, not to “them, the false teachers,” but to “them, the Cretans,” in support of Paul’s indication of how Titus and the elders should deal with the believers who have this Cretan background.

Paul’s concern is “that they may be sound in the faith.” The ἵνα clause indicates that a salutary outcome is the desired result of a severe rebuke (as elsewhere, e.g., 1 Cor. 5:5; 2 Thes. 3:14–15). ὑγιαίνω means generally “be healthy,” i.e., not sick, and is used here in the figurative sense of “be sound” or “be correct” (see the comments on 1 Tim. 1:10). ὑγιαίνωσιν ἐν τῇ πίστει (cf. ὑγιαίνοντας τῇ πίστει in 2:2) refers, then, to their holding to the correct teaching (cf. v. 9) concerning the Christian faith rather than to the false teaching (note v. 14: “not giving heed …,” “who turn away from the truth”; on τῇ πίστει, “the faith,” see the comments on 1 Tim. 1:19).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 299–300.

ἐντολή -ῆς, ἡ; (entolē), 명사. 계명. 히브리어 등가: מִצְוָה (144), פִּקּוּדִים (18).

1. 명령 — 어떤 일을 하라는 권위 있는 말이나 글을 통한 지시나 가르침.  다음을 참고하십시오 ἐπιταγή. 관련 주제: 문장, 판결, 형벌; 교훈; 법령; 위임; 계명.

히 7:16 κατὰ νόμον ἐντολῆς σαρκίνης

요일 2:3 τὰς ἐντολὰς αὐτοῦ

요일 3:22 τὰς ἐντολὰς αὐτοῦ

요일 4:21 ταύτην τὴν ἐντολὴν

요이 4 καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ πατρός.

2. 체계 ⇔ 계명† — 모세 율법 체계: 전체 체계를 나타내는 단일한 모세의 계명이 있는 것처럼 이해하. 관련 주제: 계명.

롬 7:10 ἡ ἐντολὴ ἡ εἰς ζωὴν

롬 7:13 διὰ τῆς ἐντολῆς.

3. 윤리 체계 ⇔ 계명† — 하나의 계명처럼 이해되는 기독교 윤리 체계; 아마도 십계명의 도덕률을 요약하는 두 가지 큰 계명과 관련이 있다. 관련 주제: 계명.

딤전 6:14 τηρῆσαί σε τὴν ἐντολὴν ἄσπιλον ἀνεπίλημπτον μέχρι

벧후 2:21 αὐτοῖς ἁγίας ἐντολῆς·

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  1:14 A requisite for and negative counterpart to the last clause in v. 13 is given in the negative participial clause here (so Huther). Thus Paul is saying that to “be sound in the faith” demands that one not “give heed to” or “follow” (μὴ προσέχοντες; see 1 Tim. 1:4; 4:1) the errors of the false teachers. Those errors are summarized here under two categories: (1) Ἰουδαϊκοὶ μῦθοι and (2) ἐντολαὶ ἀνθρώπων.

Paul uses μῦθοι (see 1 Tim. 1:4) to refer to “legends” that are contrary to the truth (e.g., 2 Tim. 4:4), as does the only other user of the word in the NT (see 2 Pet. 1:16). This is the only time that Paul calls the myths “Jewish” (Ἰουδαϊκοί,** a NT hapax, though other forms of the root occur in the NT and in Paul), but he also uses μῦθοι in a context in which he says that the false teachers want to be teachers of the law, i.e., of the OT law (1 Tim. 1:4, 7–11; see the comments there). There the “myths” are mentioned in the same breath as “endless genealogies”; when Paul returns to the false teachers in Tit. 3:9 he mentions not “myths” but “genealogies.” It is likely, therefore, that the “myths” here are concocted stories related to the “genealogies” spun out from those given in the OT. Christians must not “heed” these “myths” for the reasons given in 1 Tim. 1:4.

The error in practice is designated “commandments of humans,” ἐντολαὶ ἀνθρώπων. This phrase occurs only here in the NT, but its equivalent, ἐντάλματα ἀνθρώπων, occurs in Mt. 15:9 and Mk. 7:7, which quote the LXX of Is. 29:13, and in Col. 2:22, which reflects Jesus’ words or Isaiah’s or both and deals with a case of asceticism, as is also likely the case here. All three of these passages understand “commandments of humans” as what is put in the place of obedience to God and what he requires. This is also the understanding here, as the closely linked participial phrase, “who turn away from the truth,” makes plain. Only in 1 Tim. 4:1ff., which deals with an error of asceticism similar to that dealt with in Col. 2:20–23, do the PE refer to actual commandments of the false teachers, and terms and concepts identical or similar to those used here are used there:

προσέχοντες (v. 1)

προσέχοντες (v. 14)

Those who command these ascetic practices are those “who turn away from the truth.” ἀποστρέφομαι means here “turn away from” or possibly even “reject” or “repudiate.” The phrase occurs only here in the NT, but a nearly equivalent form is found in 2 Tim. 4:4, which speaks of “will turn away their ears from the truth” (ἀπὸ μὲν τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν). ἡ ἀλήθεια (cf. 1:1 and see 1 Tim. 2:4) is used here of “the content of Christianity as the absolute truth” (BAGD s.v. 2b). In 2 Tim. 4:4 it refers back to τὸν λόγον, “the word” of the gospel, which Timothy is called upon to preach (v. 2) as he does “the work of an evangelist” and fulfills his ministry (v. 5).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 300–301.

 

7 For an overseer,6 sas God’s steward, must be above reproach. He must not tbe arrogant or quick-tempered or a drunkard or violent uor greedy for gain, 8 but hospitable, a lover of good, self-controlled, upright, holy, vand disciplined. 9 He must whold firm to the trustworthy word as taught, so that he may be able to give instruction in xsound7 doctrine and also to rebuke those who contradict it.

6 Or bishop; Greek episkopos

s Luke 12:42; 1 Cor. 4:1; 1 Pet. 4:10

t 2 Pet. 2:10

u 1 Tim. 3:8; 1 Pet. 5:2

v [1 Cor. 9:25]

w [2 Thess. 2:13, 15]; See 1 Tim. 1:15; 2 Tim. 1:13

x See 1 Tim. 1:10

7 Or healthy; also verse 13

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:7–9.

7 감독은 하나님의 청지기로서 책망할 것이 없고 제 고집대로 하지 아니하며 급히 분내지 아니하며 술을 즐기지 아니하며 구타하지 아니하며 더러운 이득을 탐하지 아니하며

8 오직 나그네를 대접하며 선행을 좋아하며 신중하며 의로우며 거룩하며 절제하며

9 미쁜 말씀의 가르침을 그대로 지켜야 하리니 이는 능히 1)바른 교훈으로 권면하고 거슬러 말하는 자들을 책망하게 하려 함이라

1) 헬, 건전한

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:7–9.

 

 

 

‘더러운 이득을 탐하지 아니하며’, ‘더러운 이를 탐하지’로 번역된 ‘아이스크로케르데’의 원형 ‘아이스크로케르데스’는 ‘더러운, 부끄러운, 천박한’이라는 의미를 갖는 형용사 ‘아이스크로스’와 ‘얻다, 갈구하다, 좋아하다’라는 의미의 ‘케르도스’의 합성어로 ‘천박한 이익을 갈구하는, 더러운 이득을 욕망하는’이라는 의미의 표현이다. 그레데인들에 대해 폴리비우스는 ‘이익을 얻기 위해서는 비열하고 탐욕스러운 방법이라도 개의치 않는 자들이다’라고 말했다. 감독들은 그런 풍조를 좇는 이들과 달라야 한다. 교회의 지도자가 될수록 쉽게 돈과 권세와 명예의 유혹을 받을 수 있다. 교회가 커지고 운영하는 재정의 규모가 커지게 되면 지도자들은 쉽게 더러운 이를 탐할 유혹에 빠지게 된다. 교회의 영적 지도자들은 늘 하나님의 종, 청지기임을 기억하고 그 사명을 감당해야한다. 

여기서 말하는 더러운 이득이 항상 금전적인 것만이 아니다. 이단이나 잘못된 교회의 지도자들은 항상 돈과 섹스 권력의 유혹에 노출되어 자신을 지키지 못할 때 문제에 휩쓸리게 된다. 더러운 이득을 탐하지 않기 위해서 자족하는 것을 배워야 한다. 

-  1:7 As Paul repeats here the requirement of “blamelessness,” he introduces the functional title ἐπίσκοπος, “overseer” (“bishop”), for the elder, as he did in Acts 20:28 (cf. v. 17). He does so before he describes negatively and positively the traits that must characterize one who exercises oversight of others. He is not introducing another church office into the discussion (that of the overseer/bishop, as distinct from that of the elder) but is using another name for the same office (see the comments on 1 Tim. 3:2 and the excursus on Bishops/Presbyters and Deacons). With singular τὸν ἐπίσκοπον Paul continues here the use of the generic singular that began in v. 6 (“if anyone,” εἴ τις) after the instructions regarding “elders” that began with the plural (v. 5). Thus Paul continues to focus on the elder/overseer as an individual.

ὡς θεοῦ οἰκονόμος gives the reason that blamelessness is needed (δεῖ; cf. 1 Tim. 3:2), ὡς, “as,” being equivalent to “since he is” (Huther) and thereby introducing a basic characteristic of the elder/overseer (BAGD s.v. ὡς III.1a). An οἰκονόμος, “steward,” is one chosen by his employer to manage his business or his household (cf. Lk. 12:42). The elder/overseer is a person chosen by God to be a manager and entrusted with the church as God’s household (cf. 1 Tim. 3:5–6, 15). Therefore, his life must show that he truly is God’s steward by displaying God’s transforming grace.

Paul now lists five vices that must not characterize the elder, all negated by μή and all accusative in agreement with ἐπίσκοπον, the subject of the infinitive εἶναι (Robertson, Grammar, 1172). This list has a number of similarities with the list of five items in 1 Tim. 3:3 (see the two descriptions of the elder/overseer in Titus 1 and 1 Timothy 3 set in parallel columns in the discussion above of 1 Tim. 3:2): Two items are exactly alike and use words, πάροινος and πλήκτης, that appear nowhere else in the NT. The last two items in 1 Tim. 3:3 are also negated (by ἀ-privative), and the last is a synonym of the last term here. With these significant similarities between the two lists we might also expect to find some relationship between the remaining two terms in each list, the third and fourth in 1 Tim. 3:3 and the first two here.

αὐθάδης** (also in 2 Pet. 2:10) means “self-willed” or “arrogant.” Its negation implies the corresponding virtue and thus may find its positive counterpart in ἐπιεικής (gentle, kind, gracious) in 1 Tim. 3:3. Aristotle (Magna Moralia 1.29; Rhetorica 1.9.29) identifies σεμνότης (cf. 1 Tim. 3:4) as the mean in the range in which αὐθάδεια is one extreme.

One who is ὀργίλος** (a NT hapax) is “inclined to anger, quicktempered” (BAGD). The possible positive counterpart in 1 Tim. 3:3 is ἄμαχος, which means “peaceable” in the sense of not being contentious.

πάροινος,** “addicted to wine,” and πλήκτης,** “a pugnacious man or bully” (BAGD), appear in the NT only here and in the corresponding list in 1 Tim. 3:3 (see the comments there and, for πάροινος, on 1 Tim. 5:23).

αἰσχροκερδής** means “greedy for money” (BAGD; cf. Lysias 12, 19, where it is used of those who take from others even though they have an abundance of what they take). This vice is mentioned in all the lists for officers in the PE (the same word [the only other NT occurrence] in 1 Tim. 3:8 [deacons]; 1 Tim. 3:3 has the synonym ἀφιλάργυρος) and in the exhortation of elders in 1 Pet. 5:2 (the only NT occurrence of αἰσχροκερδῶς), probably because it is such a strong and dangerous temptation (cf. 1 Tim. 6:9–10): When a person serves it, he cannot serve God (Mt. 6:24).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 290–292.

-  1:8 In contrast (ἀλλά) to those five vices, Paul names here and in the next verse seven virtues that must characterize the elder’s life. The counterpart to this list is in 1 Tim. 3:2 and contains only five items: δίκαιος and ὅσιος, the fourth and fifth items here, are not represented there, perhaps because they were self-evident enough not to need mention on every occasion. The first and third terms in the list here appear identically in 1 Tim. 3:2, the second and sixth may represent ideas presented in different terms there, and the last, which consists of all of v. 9, refers to the same concept as the last word in 1 Tim. 3:2 (see the parallel columns in the comments on that verse).

On the first virtue in this list, φιλόξενος, which is the opposite of the first vice in v. 7, αὐθάδης, see the comments on 1 Tim. 3:2.

φιλάγαθος** (a NT hapax) means “loving what is good” (MM cite a late second-century a.d. papyrus document and render the word “a lover of virtue”). One is reminded of the list of good things that are commended to Christians in Phil. 4:8. An overseer’s love for people is always to be correlated with a love for what God wants people to be. It is conceivable that this word corresponds to κόσμιος in 1 Tim. 3:2, especially if the latter means “well-behaved” or “virtuous” there.

On σώφρων see the comments on 1 Tim. 3:2.

δίκαιος, “upright, just, righteous,” is used here of one who lives in accordance with God’s law (BAGD s.v. 1; G. Schrenk, TDNT II, 190f.). It is used with this significance, “law-abiding” (BAGD), in the only other PE occurrence in reference to persons, in 1 Tim. 1:9. Paul is writing here, not about the fact that a person is declared righteous through Christ, but about righteous living (cf. his use of the related δικαιοσύνη in Rom. 6:13, 16, 18, 19). A general definition of this significance of the word is given in 1 Jn. 3:7: “the one who practices righteousness is righteous.”

ὅσιος, “holy,” is used here of a one who is “devout, pious, pleasing to God” (cf. by contrast ἀνόσιος in 1 Tim. 1:9; 2 Tim. 3:2).

ἐγκρατής (a NT hapax; Paul uses ἐγκράτεια in Gal. 5:23 and ἐγκρατεύομαι in 1 Cor. 7:9; 9:25) indicates one who is “self-controlled, disciplined” (BAGD). Probably this word is virtually equivalent to νηφάλιος in 1 Tim. 3:2 (cf. 1 Tim. 3:11; Tit. 2:2). Paul says in 1 Cor. 9:25 that the athlete “exercises self-control in all things” and applies that lesson to Christians as spiritual athletes, most vigorously to himself (vv. 26–27). That perspective is undoubtedly intended here for those who are to be leaders of the Christian community. Thus in a sense Paul has come full circle with this term: Now he states positively and generally in one word what he has stated negatively and specifically in v. 6 with several words.

MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament. London, 1930.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 292–293.

 

-  1:9 The last characteristic in the list that began in v. 8 is crucial, for without it the overseer cannot carry out the duties prescribed in the remainder of this verse. Paul uses ἀντέχομαι (always in the middle and with the genitive in the NT) here with the meaning “cling to, hold fast to, be devoted to” and thereby calls for the overseer’s firm acceptance of ὁ πιστὸς λόγος, i.e., the “preaching” or “proclamation” that the prospective overseer/elder has heard and that is “faithful or trustworthy.” At this time prospective elders were dependent on oral proclamation of the message, so Paul uses λόγος in the sense it has in 1 Tim. 5:17, “preaching,” and πιστός in the sense it has several times in the PE (e.g., 1 Tim. 1:12, 15; 3:1; 4:9).

The prepositional phrase κατὰ τὴν διδαχήν between the article τοῦ and the adjective πιστοῦ is the key qualifier: The λόγος is πιστός, i.e., the message is reliable, when it is “in accord with the teaching.” διδαχή, “teaching,” is used here in the passive sense (see Rom. 6:17; 16:17) of that which is taught by the apostles (and by Christ). Paul refers to this teaching elsewhere with the related words διδασκαλία and διδάσκω (1 Tim. 4:6; 2 Thes. 2:15). Since what “has been heard” from the apostle is to be entrusted to “faithful men,” whose task is to teach it to others (2 Tim. 2:2), Paul here designates as “faithful” proclamation that which is in accord with apostolic teaching.

The ἵνα clause that occupies the rest of the verse describes the practical and necessary task to be accomplished by one who is equipped by adherence to the reliable word. Holding to that word provides the basis on which an overseer “may be” (ᾖ) “able” (δυνατός; cf. Acts 18:24) to accomplish that task. Similarly, 2 Tim. 3:15, 17 says that the scriptures “are able (τὰ δυνάμενα) to make you wise for salvation” and that by them “the man of God may be adequate (ἄρτιος ᾖ) for every good work.” Similarly, “able” here means equipped, in terms of knowledge and commitment, to carry out one’s responsibility as an elder/overseer.

The responsibilities are twofold, as indicated by the καί … καί, “both … and,” construction. Each is indicated by a present infinitive, the first παρακαλεῖν (see the discussion at 1 Tim. 5:1; 6:2). Here the meaning would seem to be “exhort” in the sense of urging one’s hearers to accept the sound doctrine and respond appropriately to it. The exhortation occurs in the sphere of (ἐν; so Bernard) “sound doctrine” (τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ); in the first occurrence in the PE of this phrase (1 Tim. 1:10; also in Tit. 2:1; 2 Tim. 4:3), “sound doctrine” is said to be “according to the gospel,” so that we may say that it signifies the teaching of Christianity. ὑγιαινούσα (PE* 8x, see 1 Tim. 1:10) indicates that the διδασκαλίᾳ is “correct,” thus distinguishing it from that which is erroneous and thereby clearly identifying it as the teaching of Christianity. The activity called for here is also called for in 2 Tim. 2:2.

The second task is ἐλέγχειν (see 1 Tim. 5:20). A number of nuances are given for ἐλέγχω by BAGD, and various ones have been suggested for this occurrence, such as “refute,” “confute,” “convince,” and “convict.” But since all of them are plausible with the object that appears here, the substantival participle τοὺς ἀντιλέγοντας, some other determining factor must be sought. Since ἐλέγχω is used in v. 13 in a virtual enlargement and application of this statement, it is likely that the nuance there will also be present here. Probably because of the presence of the adverb “sharply” (ἀποτόμως) there, a number of the modern English translations that disagree here find themselves agreeing in v. 13 on the nuance “rebuke” (RSV, TEV, NIV; NASB: “reprove”). “Rebuke” (or “reprove”) would seem therefore to be the likely nuance here also. A positive outcome is always hoped for with regard to those being dealt with here (see v. 13; cf. 2 Tim. 2:25–26), who are called οἱ ἀντιλέγοντες, literally “those who speak against.” These persons are undoubtedly speaking against the sound doctrine just mentioned (cf. for this attitude Tit. 1:14; possibly 3:10; 1 Tim. 6:3, 20; 2 Tim. 2:16–18, 25–26; 3:8; 4:15).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

RSV Revised Standard Version

TEV Today’s English Version (Good News Bible)

NIV New International Version

NASB New American Standard Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 293–294.

 

5 oThis is why I left you in Crete, so that you might put what remained into order, and pappoint elders in every town as I directed you— 6 qif anyone is above reproach, the husband of one wife,4 and his children are believers5 and not open to the charge of rdebauchery or insubordination.

o [1 Tim. 1:3]

p [Acts 14:23; 2 Tim. 2:2]

q For ver. 6–8, see 1 Tim. 3:2–4

4 Or a man of one woman

5 Or are faithful

r See Eph. 5:18

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:5–6.

5 내가 너를 그레데에 남겨 둔 이유는 남은 일을 정리하고 내가 명한 대로 각 성에 장로들을 세우게 하려 함이니

6 책망할 것이 없고 한 아내의 남편이며 방탕하다는 비난을 받거나 불순종하는 일이 없는 믿는 자녀를 둔 자라야 할지라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:5–6.

 

-  1:5 The prepositional phrase τούτου χάριν** (as a preposition χάριν almost always follows its noun) indicates the reason or goal for Paul’s leaving Titus on Crete, which is developed in the following ἵνα clause. ἀπέλιπον means here “I left behind”; the nuance of “behind” is seen clearly in the other occurrences of ἀπολείπω in the PE* (2 Tim. 4:13, 20; for the textual variants here, neither of which alters the meaning, see NA26). Κρήτη** (also mentioned in Acts 27:7, 12f., 21), the island of Crete, lies south of the Aegean Sea in the Mediterranean. As early as Homer (Iliad 2.649) Crete was known for its many cities, which may account for κατὰ πόλιν later in this verse. That Paul left Titus behind implies that he was with Titus on Crete. The occasion for this that best fits into Paul’s life would be during a journey after Paul’s release from his first Roman imprisonment (see the Introduction). From what follows, one can surmise that the two were successful in evangelizing various cities on the island but did not have time to return and strengthen the believers by setting the churches in order and seeing that elders were elected (for Paul’s pattern see Acts 14:21–23).

Therefore, Paul left Titus to “set in order what remains and appoint elders in every city, as I directed you” (v. 5b). Middle ἐπιδιορθώσῃ** is to be preferred over the active (see NA26 for the evidence for each reading; ἐπιδιορθόω is a biblical hapax here). λείπω occurs 6x in the NT but nowhere else with the sense that the participle has here. Literally ἵνα τὰ λείποντα ἐπιδιορθώσῃ means “that you might set right the things lacking.” TEV has perhaps best captured the phrase in an English idiom with “put in order the things that still needed doing.” That this is the proper sense is verified by the next clause, which indicates one thing that needed to be done.

καταστήσῃς (aorist subjunctive of καθίστημι) means here “appoint” or even possibly “ordain” (BAGD), as its only other occurrence in this kind of setting seems to indicate: In Acts 6:3 the apostles speak of the action they are about to take, that of putting the Seven (chosen by the congregation) in charge of the diaconal task by laying hands on them (v. 6). Similarly, in Acts 14 Paul and Barnabas do what Paul is asking Titus to do here, and the verb used is χειροτονέω, which could be rendered either “lay hands on” or “ordain.” It would appear that both Paul, addressing Titus, and Luke in Acts 14 are compressing what takes place by speaking only of the last act, i.e., appointment or laying on of hands, and do not feel it necessary to relate the steps that lead up to that act (which are related in Acts 6). Moreover, Paul has not written the list of qualifications that follows in vv. 6ff. for Titus’s benefit but more probably as a guide for the Christians on Crete, just as a brief list of qualifications was given to the Christians in Jerusalem to follow in their selection of the Seven (Acts 6:3). This similarity would suggest that the Acts 6 (and 14) pattern was operative here, and that would be a further indication for understanding καταστήσῃς as referring to the final act in the process.

κατὰ πόλιν is used in the distributive sense: “city by city” or “in every city” (BAGD s.v. κατά II.1d; cf. Acts 15:21; 20:23; also κατʼ ἐκκλησίαν, Acts 14:23). This means that plural πρεσβυτέρους relates to each city that has a church: Several elders/overseers are appointed in each church. This corresponds to what was done in the cities of Philippi (Phil. 1:1) and Ephesus (Acts 20:17, 28; cf. 14:23; 1 Thes. 5:12, 13; 1 Tim. 5:17). πρεσβύτεροι here designates the officials who lead the Christian congregation (see the comments on 1 Tim. 5:17 and the excursus on Bishops/Presbyters and Deacons following the comments on 1 Tim. 3:8–13). Jeremias’s suggestion that the term be understood here and in 1 Tim. 5:17 as “older men” and the clause here rendered “install older men” is rightly regarded by Dibelius-Conzelmann (and others) as “not possible linguistically.”

Titus is to do this in accord with Paul’s command. The clause with ὡς indicates the manner in which the activity should proceed (BAGD s.v. I.1; cf. Col. 4:4; Eph. 6:20) and refers to what Paul has already said to Titus (aorist tense). He repeats it here in part by indicating the qualifications necessary for an individual to become an elder. With emphatic ἐγώ (as in v. 3) and the verb διεταξάμην (“I ordered, commanded”; cf. 1 Cor. 7:17; 16:1) Paul is providing for Titus (σοι) full apostolic authority to carry out this action carefully in compliance with the standards he gives.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

TEV Today’s English Version (Good News Bible)

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 287–289.

-  1:6 Above reproach (repeated in v. 7) summarizes the main point, which the rest of the list (vv. 6–9) fills out: there should be no legitimate accusation that could be brought against the elder that would bring disrepute on the gospel or the church; his life should be seen as worthy of imitation. husband of one wife. See note on 1 Tim. 3:2–3. His children are believers can also be rendered “his children are faithful” (Gk. pistos). The primary argument for rendering it as “believers” is that in the letters to Timothy and Titus, this word almost always refers to saving faith. Those who think it should be rendered “faithful” would argue that no father can guarantee the conversion of his own children, but he can ordinarily ensure that they act in a “faithful” way. Also, the parallel passage in 1 Timothy 3 says only that the children must be well-behaved, not that their conversion is a requirement for their father to be an overseer. The concern in the passage is that the children behave appropriately and are not open to the charge of debauchery or insubordination. The word “children” (plural of Gk. teknon) would apply only to children living at home and still under their father’s authority.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2348.

이처럼 교회의 영적인 지도자는 남을 다스리기 전에 자신 뿐만 아니라 그 가정을 바르게 다스릴줄 알아야 한다. 장로 자신이 책망받고 불륜을 저지르거나 그의 자녀들이 방탕하다는 비난을 받거나 불순종하다면 누가 그 장로의 말을 듣겠는가? 그러기 때문에 무엇보다 장로는 좋은 교훈과 본을 보여야한다. 장로는 믿는 자들의 고동체인 교회를 잘 다스려야하지만 먼저 그 전에 자신이 속한 가장 우선적인 작은 공동체인 가정을 잘 다스릴줄 알아야 한다. ‘수신제가 치국평천하’

-  1:6 Paul begins (as in 1 Tim. 3:2) by stating the overall requirement that a potential elder be “above reproach” (here ἀνέγκλητος, also used of church leaders in 1 Tim. 3:10 [deacons; see the comments there]; the synonym ἀνεπίλημπτος is used of the overseer/elder in 1 Tim. 3:2). As such, a man would not be open to attack or criticism in terms of Christian life in general or in terms of the characteristics that Paul goes on to name. This does not mean that an elder must be perfect, but it may be fairly said that each named characteristic marks his life. εἴ τίς (see 1 Tim. 3:1) ἐστιν, “If anyone is,” causes the reader to expect a conclusion such as “Elect such a person as an elder.” The conclusion is not stated, probably because Paul wants to list other qualifications, and then having done so, he considers it unnecessary to make explicit the obvious conclusion. The clause implies, therefore, that these requirements are what is necessary and that “anyone” meeting them is eligible.

With “having children who believe, not accused of dissipation or rebellion,” it is not demanded that the elder have children but only that, if he has them, they should be πιστά τέκνα (on τέκνα see 1 Tim. 3:4, 12). ἔχων is used here “to denote the possession of persons to whom one has close relationships” (BAGD s.v. I.2bα). The implication is that Paul is talking only about children who are still rightfully under their father’s authority in his home (cf. ἐν ὑποταγῇ and the repeated τοῦ ἰδίου οἴκου of 1 Tim. 3:4–5).

Should πιστά in this clause be understood as “faithful” or as “believing”? The range of usage shows that either meaning is a possibility: The word can clearly mean “faithful,” as it does several times in the PE, including once with a noun, as here (2 Tim. 2:2: πιστοὶ ἀνθρώποι). It can also mean “believing” and does on several occasions in the PE, again including once with a noun (1 Tim. 6:2: πιστοὶ … δεσπόται). The context here and the parallel in 1 Tim. 3:4–5, however, provide some important indicators: The qualifying statement here, “not accused of dissipation or rebellion,” emphasizes behavior and seems to explain what it means for τέκνα to be πιστά. Likewise 1 Tim. 3:4 speaks of the overseer “keeping his children under control with all dignity.” In both cases the overseer is evaluated on the basis of his control of his children and their conduct. It is likely, therefore, that τέκνα ἔχων πιστά here is virtually equivalent to τέκνα ἔχοντα ἐν ὑποταγῇ in 1 Tim. 3:4. If that is so, then πιστά here means “faithful” in the sense of “submissive” or “obedient,” as a servant or steward is regarded as πιστός when he carries out the requests of his master (Mt. 24:45f.; 25:21, 23; Lk. 12:42f.; 1 Cor. 4:2; cf. Thayer, Lexicon; Cremer, Lexicon; LSJM s.v.; R. Bultmann, TDNT VI, 175, all but Thayer giving “obedient” as one of the meanings for the word and referring to Xenophon, Hellenica 2.4.30; MM mentions a deed of sale in which a slave is described as πιστοῦ καὶ ἀδράστου, “faithful and not given to running away”; Horsley, New Documents II [1982] 53 gives an epitaph for a slave that says “I remain faithful [πιστός] as before” [cf. ibid. 3 (1983) 39]; Bultmann cites Hesychius: πιστός= εὐπειθής, ready to obey, obedient). This proposed understanding of the passage goes contrary to a consistent pattern in recent English translations (RSV, NEB, TEV: “believers”; similarly NASB, NIV), but the considerations cited above seem compelling.

The concluding part of the verse, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα, literally “not in an accusation of dissipation or rebellious,” negatively qualifies πιστά and thus indicates what may not characterize πιστά children. The negative particle μή is used here, rather than οὐκ, probably because the participle ὄντα is understood with this construction (H. C. G. Moule, 155). μὴ ἐν κατηγορίᾳ** (the noun occurs in Jn. 18:29; 1 Tim. 5:19) can best be expressed in English by “not accused of.” ἀσωτία** (here genitive of the content of the accusation) means “debauchery” or “dissipation” and is used in the NT of drunkenness (Eph. 5:18) and of associated vices of the non-Christian world (1 Pet. 4:4; cf. ἀσώτως in Lk. 15:13). Therefore the potential elder’s children must not be guilty of “sensuality, lusts, drunkenness, carousals, drinking parties” (1 Pet. 4:3).

ἀνυπότακτα stands in tandem with the preceding prepositional phrase and its genitive modifier. Here it means “undisciplined, disobedient, rebellious,” as it does in 1 Tim. 1:9, where it is used of those who are unwilling to be under God’s will and law, and in Tit. 1:10 of the false teachers who “turn away from the truth” (v. 14). What must not characterize the children of an elder is immorality and undisciplined rebelliousness, if the children are still at home and under his authority. Paul is not asking any more of the elder and his children than is expected of every Christian father and his children. However, only if a man exercises such proper control over his children may he be an elder.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament. London, 1930.

RSV Revised Standard Version

NEB New English Bible

TEV Today’s English Version (Good News Bible)

NASB New American Standard Bible

NIV New International Version

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 289–290.

 

3 and hat the proper time manifested in his word3 ithrough the preaching jwith which I have been entrusted kby the command of God our Savior;

4 To Titus, lmy true child in ma common faith:

h See 1 Tim. 2:6

3 Or manifested his word

i [Rom. 10:14]

j See 1 Tim. 1:11

k 1 Tim. 1:1

l See 3 John 4

m Jude 3; See 2 Pet. 1:1

n See 1 Tim. 1:2

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:3–4.

3 자기 때에 자기의 말씀을 전도로 나타내셨으니 이 전도는 우리 구주 하나님이 명하신 대로 내게 맡기신 것이라

4 같은 믿음을 따라 나의 참 아들 된 디도에게 편지하노니 하나님 아버지와 그리스도 예수 우리 구주로부터 은혜와 평강이 네게 있을지어다

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:3–4.

 

일반적으로 바울은 그의 서신 도입부에 ‘주’라는 표현을 사용하는데 여기서는 ‘우리 구주’라는 표현을 사용한다. 이는 유다서와 바울의 목회 서신에서만 등장하는 표현으로 성부 하나님(딛 2:10; 3:4; 딤전 1:1; 2:3)을 가리키기도 하고 성자 하나님(딛 1:4; 3:6; 딤후 1:10; 유 1:25)을 가리킨다. 본 3절에서는 성부 하나님을 가리킨다. 

‘명하신 대로’로 번역된 ‘카트 에피타겐’으로 이것의 원형은 ‘에피타게’인데 ‘명령, 지령, 계명, 권위’라는 의미로 사용된다. 즉 이 표현이 명령이라는 의미로 사용될 때는 명령을 내린 자의 권위가 포함되어 있는 것으로 바울 사도에게 맡기신 명령이 신적 권위가 있음을 강조하는 것이다. 

 

πιστεύω (pisteuō), 동사. 믿다, 맡기다. 미래 능동태. πιστεύσω; 부정과거 능동태. Ἐπίστευσα; 완료 능동태. πεπίστευκα; 부정과거 수동태. ἐπιστεύθην; 완료 중간태. πεπίστευμαι. 히브리어 등가: אמן 1 (36), שׁמע (1).

1. 예수를 신뢰하다 — 복음서에서 말하는 것처럼 예수를 신뢰하는 것

요 3:16 πᾶς ὁ πιστεύων εἰς αὐτὸν

요 5:44 πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρʼ ἀλλήλων

살후 1:10 καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν,

벧전 1:8 πιστεύοντες δὲ

벧전 2:7 τοῖς πιστεύουσιν·

2. 믿다 (받아들이다) — 사실로 받다; 진실로 받아 들이다. 의미상 반의어: 믿지 않다. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

막 16:13 οὐδὲ ἐκείνοις ἐπίστευσαν.

요 5:47 εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε,

약 2:19 σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός;

요일 5:1 Πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ

요일 5:10 ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν

3. 맡기다† — 누군가의 돌봄이나 보호에 들어가게 하다. 관련 주제: 보증금; 위임하다.

눅 16:11 τίς ὑμῖν πιστεύσει;

요 2:24 αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς

4. 믿다 (신뢰) — 믿음을 갖다; 어떤 것을 신뢰하다 의미상 반의어: 불신하다. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

막 16:16 ὁ πιστεύσας καὶ βαπτισθεὶς

요 3:12 καὶ οὐ πιστεύετε, πῶς

약 2:23 Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ,

요일 3:23 ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ

요일 5:10 ὁ πιστεύων εἰς τὸν υἱὸν τοῦ θεοῦ

5. 위탁 받은 (상태) — 자신이 관리하도록 맡겨진 어떤 것의 수령인이 되다. 관련 주제: 보증금; 위임하다.

롬 3:2 ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ.

고전 9:17 εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι.

갈 2:7 πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος

살전 2:4 καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ

딛 1:3 ὃ ἐπιστεύθην ἐγὼ κατʼ ἐπιταγὴν τοῦ σωτῆρος

6. 믿다 (수용하다)† — 사실로 수용하거나 그렇게 되다; 사실이라고 받다. 관련 주제: 자신감; 대담함; 믿음; 신뢰; 기독교; 개종자; 믿음.

살후 1:10 ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,

딤전 3:16 ἐπιστεύθη ἐν κόσμῳ,

미래 능동태. 미래 능동태

부정과거 능동태. 부정과거 능동태

완료 능동태. 완료 능동태

부정과거 수동태. 부정과거 수동태

완료 중간태. 완료 중간태

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

† 현재 의미를 포함하여 나오는 현 원형의 모든 용례.

 Rick Brannan, ed., Lexham 헬라어 성경 어휘사전 (Bellingham, WA: Lexham Press, 2020).

-  1:3 Paul now moves from eternity past to the manifestation in time and history of God’s promise. φανερόω (PE* 3x: also in 1 Tim. 3:16; 2 Tim. 1:10; here ἐφανέρωσεν) means “reveal, make known, show.” Here what is revealed is τὸν λόγον αὐτοῦ, God’s message. There is a slight but understandable shift from the “eternal life” promised by God, referred to in the preceding verse, to “his word” here. According to 2 Tim. 1:10 (eternal) life is brought to light through Christ’s work. But since eternal life is unseen and still in the future for believers, God makes known the truth about eternal life in what is called here τὸν λόγον αὐτοῦ, which in the analogous passage 2 Tim. 1:10 is said to take place διὰ τοῦ εὐαγγελίου. It would appear, therefore, that “his word” here should be understood as the gospel message (cf. the same correlation in Eph. 1:13; Phil. 1:12, 14; Col. 1:5).

This manifestation was made καιροῖς ἰδίοις, which may be rendered “at the proper time” (see comments on 1 Tim. 2:6; 6:15). God has determined the time of the manifestation (cf. Gal. 4:4; Rom. 5:6; see Lock).

Paul adds to τὸν λόγον αὐτοῦ the words ἐν κηρύγματι, “in proclamation” or “in preaching,” thus, as elsewhere, carefully linking the essence of the gospel message to the apostolic communication of that message (cf. the closely analogous passages 2 Tim. 1:10–11; Rom. 16:25ff.). He says thereby not only that God has manifested the content of the gospel message but also that he has done so in and through the apostolic proclamation (ἐν with the dative to express manner or means).

Paul was “entrusted” with this task of “proclamation” (cf. 2 Tim. 1:10–11). Here he adds ἐγώ, “I,” for emphasis, since he always remains amazed that he, who had been the gospel’s arch-opponent, should be entrusted by God’s wondrous grace with the proclamation of the gospel (5 of 7x in the PE* ἐγώ is used of this event: here; 1 Tim. 1:11, 15; 2:7; 2 Tim. 1:11; the other 2 are related to Paul’s activity as an apostle: Tit. 1:5; 2 Tim. 4:6). A passive form of πιστεύω with the meaning “be entrusted with something” occurs 6x in Paul and nearly always refers to his being entrusted with the gospel and its proclamation (1 Cor. 9:17; Gal. 2:7; 1 Thes. 2:4; 1 Tim. 1:11; here; the one exception is Rom. 3:2).

κατʼ ἐπιταγήν (see 1 Tim. 1:1) is used here with the meaning “in accordance with the command,” which BAGD suggest is equivalent to “by command.” Paul wants to make plain that his being entrusted with the gospel, i.e., his apostleship (see 1 Tim. 1:1), did not originate from humans (see Gal. 1:1, 11, 12) but is an “order” or “injunction” from God himself. Thus Paul refers in several of his salutations to this action of God, using ἐπιταγή (here and 1 Timothy) or θέλημα (1 and 2 Corinthians, Ephesians, Colossians, and 2 Timothy) with θεοῦ, or by directly repudiating any human agency (Galatians).

Here and in 1 Tim. 1:1 (see the comments on that verse) Paul adds to θεοῦ the designation τοῦ σωτῆρος ἡμῶν, “our Savior.” He may do so because the readers of these two letters needed to be reminded that the one who has entrusted Paul with the gospel is indeed their Savior, so that this awareness might shape their thinking and acting as it shapes his (note where Paul refers to God as “Savior” in these two letters: 2:10, 13; 3:4; 1 Tim. 2:3; 4:10; “God our Savior” occurs nowhere else in his letters).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 285–286.

3절에서도 우리 구주, 4절에서도 우리 구주라는 표현이 사용된다. 이처럼 디도서에서는 하나님 아버지는 구주로 세 번(1:3, 2:10, 3:4, 딤전 1:1 및 주석, 2:3, 4:10 및 주석 참조), 예수님 역시 구주로 세 번(1:4, 2:13, 3:6, 딤후 1:10 참조) 불린다. 하나이신 하나님(신 6:4)만이 유일한 구원자(사 43:11, 45:21)라는 구약의 확신을 고려할 때, 바울은 아들을 성부와 같은 신성한 존재로 보았을 가능성이 높다.

-  Savior. In the book of Titus, God the Father is called Savior three times (here; 2:10; 3:4; see also 1 Tim 1:1 and note; 2:3; 4:10 and note), with Jesus also called Savior three times (here; 2:13; 3:6; see 2 Tim 1:10). Given the OT conviction that God, who is one (Deut 6:4), is the only Savior (Isa 43:11; 45:21), Paul is likely viewing the Son as divine like the Father.

OT Old Testament

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2187.

 

 

-  1:4 Here Paul indicates to whom (dative) he is writing this letter. Paul’s designation of Τίτος (see Recipients: Titus in the Introduction) as his “true child according to a common faith” is nearly the same as his designation of Timothy in 1 Tim. 1:2 (see the comments on that verse). Here, however, he uses κατά in place of ἐν and adds κοινήν. κατά is merely a stylistic variation. Paul may use κοινός, “common,” to remind Titus, the churches on Crete, and the false teachers “of the circumcision” (1:10; cf. v. 14) that he regards the uncircumcised Titus and himself, a Jew, as sharing the same faith (see Introduction, p. 9; cf. Gal. 2:3–4; 3:7–9, 14, 28–29). Titus, no less than circumcised Timothy, is Paul’s spiritual child in this shared faith.

The greeting “Grace and peace from God the Father and Christ Jesus our Lord/Savior” so well articulated for Paul the essence of what Christians need, from whom they receive it, and in what capacity the members of the Godhead, who is this source, stand to Christians that he places it, with only minor differences, in the salutation of every letter (see the comments on 1 Tim. 1:2). In 1 and 2 Timothy he adds ἔλεος, “mercy” (for the textual variants in Titus, including those that add ἔλεος, see UBSGNT; TCGNT). Here alone he calls Christ σωτήρ, “Savior,” rather than κύριος, “Lord.” It is as if he anticipates the two crucial theological arguments that undergird his ethical exhortations in chapters 2 and 3, in both of which Christ as Savior is at the center (2:13; 3:6) as the one through whom God’s grace has come to save us and to instruct and enable us in living godly (2:11ff.) and peaceful (3:1ff.) lives.

UBSGNT K. Aland, M. Black, C. M. Martini, B. M. Metzger, and A. Wikgren, The Greek New Testament (United Bible Societies). 3rd ed. corrected, Stuttgart, 1983.

TCGNT B. M. Metzger, A Textual Commentary on the Greek New Testament. New York, 1971.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 286.

 

1 Paul, a servant1 of God and aan apostle of Jesus Christ, for the sake of the faith of God’s elect and btheir knowledge of the truth, cwhich accords with godliness, 2 din hope of eternal life, which God, ewho never lies, fpromised gbefore the ages began2

1 For the contextual rendering of the Greek word doulos, see Preface

a See 2 Cor. 1:1

b See 1 Tim. 2:4

c 1 Tim. 6:3

d 2 Tim. 1:1; Heb. 9:15; [ch. 2:13; 3:7]

e Num. 23:19; 2 Tim. 2:13; Heb. 6:18

f Rom. 1:2

g See 2 Tim. 1:9

2 Greek before times eternal

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딛 1:1–2.

1 하나님의 종이요 예수 그리스도의 사도인 나 바울이 사도 된 것은 하나님이 택하신 자들의 믿음과 경건함에 속한 진리의 지식과

2 영생의 소망을 위함이라 이 영생은 거짓이 없으신 하나님이 영원 전부터 약속하신 것인데

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딛 1:1–2.

1절) ‘하나님의 종’, 본절에서 *종으로'로 번역된 ‘둘로스' 는 ‘노예, 종' (마 10:24 ; 눅 12:46 ； 요 15:15 ； 고전 7:21 ； 갈 3:28 ； 엡 6:8 ； 골 3:11 ； 계 13:16)이라는 문자적 의미를 지닌다. 그러나 이 단어는 반드시 비천한 계급의 사람에게만 사용되는 것은 아니며 '왕의 신하' (삼상 29:3 ； 왕하 5:6), 모세나 여호수아 그리고 선지자 등과 같은 '하나님의 일꾼' (출 14:31 ； 민 12:7 ： 수 1:2 ： 삿 2:8 ； 시 78:70 ； 105:26 ； 암 3:7 ； 렘 7:25 ； 단 9:6)을 가리키는 데도 쓰였다. 특히 신약 성경에서는 '그리스도에 의하여 구속된 사람' (고전 7:23 ； 요 8:34 ； 룸 6:17.20 ； 딤후 2:19), '그리스도에 의해 소유된 자'(고전 3:23 ； 7:22), ‘그리스도의 대리자'(갈 1:10 ；롬 1:1；골 4:12), '그리스도의 뜻에 순종하고 봉사하는 자' (고전 3:5 ； 고후 3:6 ： 엘 3:7), 흑은 '복음을 전파하는 교사’ (딤후 2:24)를 가리키는 말로 사용되었다. 이 ‘둘로스' 라는 단어는 특히 바울이 하나님과의 관계하에서 자신을 지칭할 때 즐겨 사용하는 표현이다(롬 1:1 ； 고전 7:21 ； 고후 4:5 ； 갈 1:10 ； 빌 1:1 ； 골 1:7). 그러나 로마서나 빌립보서에서는 *예수 그리스도의 종' 이라고 표현하였지만(롬 1:1；빌 1:1) 본서에는 유일하게 '하나님의 종'이라고 말하고 있다(행 16:17 ；벧전 2:16 ； 계 7:3 ； 15:3 ； 19:5). 이것은 고대의 예언자나 위인을 칭할 때 주로 사용되는 표현이었지만, 여기서는 하나님에 대한 절대적인 순종과 겸손을 나타냄과 동시에 자신이 하나님의 거룩한 일을 맡은 자라는 신적 권위틀 내포하고 있는 표현이라 말할 수 있다. 즉 바울은 자신이 언급할 이하의 내용이 신적 권위에 근거한 것임을 드러내기 위하여 이 표현을 사용했다고 볼 수 있다.

-  1:1 This verse contains the name of the author (Παῦλος), two designations of his role (δοῦλος, ἀπόστολος) with their respective indicators of relationship (θεοῦ, Ἰησοῦ Χριστοῦ), the results for which he labors (πίστιν … καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσεβείαν) and those for whom he labors (ἐκλεκτῶν θεοῦ).

For Παῦλος see 1 Tim. 1:1.

δοῦλος (see 1 Tim. 6:1) means “slave” and is used literally by Paul on several occasions (e.g., 1 Cor. 7:21, 22; Eph. 6:5–8; Col. 3:11, 22; 4:1; 1 Tim. 6:1; Tit. 2:9; Phm. 16, 18). The word can be used to designate the exclusive nature of man’s relationship to God and is used by the LXX in the Psalms and elsewhere to describe this relationship to God (cf., e.g., Pss. 19:11, 13; 67[66]:17; 86[85]:2, 4, 16; 119[118]:17, 23, 38, 49, 65, 76, 84, 122, 124f., 135, 140, 176; Tuente, NIDNTT III, 595). Just as it is used for the members of the covenant community, so also it is used to designate its leaders, e.g., Moses (Ps. 104[105]:26), Joshua (Jos. 24:30[29]; Jdg. 2:8), Abraham (Ps. 104[105]:42), David (Ps. 88:4[89:3]), Jacob (Is. 48:20) (cf. Rengstorf, TDNT II, 268; BAGD s.v. 4). Paul connects the secular usage of δοῦλος, “slave,” to the religious usage by designating the “free” Christian as “Christ’s slave” (see 1 Cor. 7:22) and hence uses the term for members of the Christian community (Rom. 6:16; 1 Cor. 7:22; Eph. 6:6) and its leaders including himself (cf., e.g., for others Col. 4:12; for others with himself Phil. 1:1; for himself Rom. 1:1; Gal. 1:10; used as a principle 2 Tim. 2:24; cf. also σύνδουλος, Col. 1:7; 4:7). When qualified by a genitive in Paul it is usually Χριστοῦ (Rom. 1:1; [1 Cor. 7:22]; Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12) rather than θεοῦ as here (and in Jas. 1:1 [where it is also qualified by κυρίου Ἰησοῦ Χριστοῦ]; 1 Pet. 2:16; Acts 16:17; Rev. 7:3; 15:3; cf. 2 Tim. 2:24, δοῦλον κυρίου). “But here, as elsewhere, the distinctive thing about the concept of the doulos is the subordinate, obligatory and responsible nature of his service in his exclusive relation to his Lord” (Tuente, NIDNTT III, 596).

Paul joins to the above designation his more usual designation of himself as an ἀπόστολος Ἰησοῦ Χριστοῦ (see 1 Tim. 1:1; note that Ἰησοῦ Χριστοῦ here is the reverse of the order found in 1 Tim. 1:1 and 2 Tim. 1:1, although Χριστοῦ Ἰησοῦ is found in some MSS here, see NA26). For ἀπόστολος see 1 Tim. 1:1. Paul refers to himself as “an apostle of Jesus Christ” in this opening section (as he does in his other letters) to indicate the role and authority with which he writes to Titus (1:4) and through him to the members of the churches on Crete (cf. 2:2ff., 15; 3:1ff., 8, and especially 15c: “Grace be with you all” [μετὰ πάντων ὑμῶν]).

His apostleship is κατὰ πίστιν ἐκλεκτῶν θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατʼ εὐσέβειαν. Although κατά might mean “in accordance with” here, the sense of the passage seems to be best captured by the RSV rendering “to further the faith of God’s elect …” (cf. also Bernard, Brox, Hendriksen; Kelly renders it “in the interest of” and refers appropriately to Jn. 2:6; cf. also Jos., Ant. 3, 268). Just as in Rom. 1:5 Paul’s apostleship is to “bring about the obedience of faith among the Gentiles,” so here similarly his apostleship is “in the interest of” the πίστιν and ἐπίγνωσιν ἀληθείας of the ἐκλεκτῶν θεοῦ. πίστις would appear to designate here the subjective element of trust or belief, since it is followed by the genitive ἐκλεκτῶν θεοῦ and paralleled by ἐπίγνωσις. ἐκλεκτός (NT 22x, Pl.* 6x, PE 3x, Rom. 8:33; 16:13; Col. 3:12; 1 Tim. 5:21; here; 2 Tim. 2:10) means generally those “chosen or selected” and is used here, as elsewhere in the NT, “especially of those whom God has chosen fr. the generality of mankind and drawn to himself” (BAGD). The phrase ἐκλεκτοὶ (τοῦ) θεοῦ is used in the NT to designate Christians and to emphasize who it is that has elected them (the phrase is used only by Paul in the NT, Rom. 8:33; Col. 3:12; Tit. 1:1; it is also used in the LXX to designate God’s people, 1 Ch. 16:13; Ps. 88:4[89:3]; 104[105]:6, 43; Is. 65:9, 15, 23). The entire phrase πίστις ἐκλεκτῶν θεοῦ reminds one of the statement “as many as had been appointed to eternal life believed” (Acts 13:48).

καί joins ἐπίγνωσιν to πίστιν as a joint object of the preposition κατά. For ἐπίγνωσις see 1 Tim. 2:4. With the definite article τῆς following ἀληθείας and preceding κατʼ εὐσέβειαν Paul insists that ἀληθεία is that “truth” which pertains to or produces εὐσέβεια (cf. 1 Tim. 6:3, the only other NT occurrence of κατʼ εὐσέβειαν). εὐσέβεια (see 1 Tim. 2:2) means here, as often elsewhere in the NT, “godliness” in the sense of a godly life, the life of one who fears and serves God.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

RSV Revised Standard Version

Ant. Antiquitates Judaicae (Josephus)

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 282–283.

-  1:2 The logical connection between ἐπʼ ἐλπίδι ζωῆς αἰωνίου and the preceding verse is not precisely clear and various possibilities have been proposed (see Huther and Hendriksen for examples). The preposition ἐπί does not in itself provide an answer. Analogies are provided by the occurrences of ἐλπίς in 1 Tim. 1:1 and of ἐπαγγελίαν ζωῆς in 2 Tim. 1:1, both in the section of the salutations of those letters related to Paul’s apostleship, though in both cases in a slightly different construction than here, and with 1 Tim. 1:1 adding the qualification “our” (ἡμῶν).

Perhaps then this prepositional phrase at the beginning of v. 2 qualifies ἀπόστολος (cf. 1 Tim. 4:10), as does the preceding phrase, κατὰ πίστιν.… It would thus give an additional reason for Paul’s apostleship (cf. BAGD s.v. ἐπί II.1bγ). If this is so, then this phrase speaks of the hope that Paul shares with the ἐκλεκτοὶ θεοῦ as he carries out his apostolic ministry and message. In 3:7—the only other NT occurrence of ἐλπὶς ζωῆς αἰωνίου—Paul relates that he does share in this hope. The phrase should probably be understood to function here as it does there.

ἐλπίς (PE* 4x: 1 Tim. 1:1; Tit. 1:2; 2:13; 3:7) is used here and in the NT in the sense of “confident expectation” (as opposed to sight or possession: Rom. 8:24–25) based on God’s promise. Sometimes the same hope is expressed in other words (e.g., “the hope of glory,” Rom. 5:2; Col. 1:27). The combination ζωὴ αἰωνίος, “eternal life” (see 1 Tim. 1:16), signifies in Paul that endless future life which the believer will have as a gift from God through Jesus Christ (Rom. 5:21; 6:23; 1 Tim. 1:16; 6:12) and will enjoy in fellowship with God and his people.

The God who promised this eternal life (cf. 2 Tim. 1:1; 1 Jn. 2:25) “before the beginning of time” (NIV) is he “who does not lie.” ἐπηγγείλατο (see 1 Tim. 2:10) is used here with the meaning “promised.” Paul speaks elsewhere of God promising life with the cognate noun ἐπαγγελία (1 Tim. 4:8 and 2 Tim. 1:1). God’s faithfulness to this promise is expressed negatively here with the adjective ἀψευδής** (a NT hapax), “who cannot lie.” This way of speaking about God has its roots in the OT (e.g., Nu. 23:19; 1 Sa. 15:29), and this OT background is reflected elsewhere in Paul (e.g., Rom. 3:3–4; 2 Tim. 2:13) and in the NT (Heb. 6:18).

The time that God made this promise was πρὸ χρόνων αἰωνίων. The preposition πρό, when used of time, means “before” (see BAGD s.v. 2). Some have interpreted χρόνοι αἰωνίοι** (also in Rom. 16:25; 2 Tim. 1:9) as referring to the long period of time reaching back to when God made this promise to the patriarchs (e.g. Calvin; cf. RSV, NASB, NEB). Others (cf. NIV) think that Paul is speaking here of God’s commitment before time began. The most compelling consideration is the meaning of the phrase (again with πρό) in 2 Tim. 1:9, where it relates to the time of God’s purpose (πρόθεσις) and is contrasted with the “now” (νῦν) of Christ’s first appearance. There the phrase is usually understood to refer to eternity (so NASB and NEB). Here, too, there is the same movement from the time of promise to the time of manifestation (Tit. 1:2, 3). Therefore, it is best to understand χρόνοι αἰωνίοι as referring to eternity here also. This would also be in accord with Paul’s perspective elsewhere, where he looks back to God’s decision before time and the world began (cf. 1 Cor. 2:7: πρὸ τῶν αἰώνων; Eph. 1:4: πρὸ καταβολῆς κόσμου).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NIV New International Version

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

RSV Revised Standard Version

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NASB New American Standard Bible

NEB New English Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 283–285.

 

바울이 디도에게 보낸 이 목회 서신은 디도가 경건하지 않은 사람들과 교회 내 율법주의자들의 지속적인 반대를 견디고 있을 때 격려와 지혜를 제공하기 위한 것이었습니다. 바울은 디도에게 자신이 돌보는 교회들을 위해 감독자(장로)를 세우는 임무를 완수하라고 지시했습니다. 그는 이러한 지도자들이 어떤 사람이어야 하는지, 모든 신자들이 불신자들과의 관계에서뿐만 아니라 서로를 어떻게 대해야 하는지에 대해 설명했습니다. 올바른 그리스도인의 행동은 "하나님의 은혜가 나타나 모든 사람에게 구원을 가져다주었다"는 사실에 근거하며, 따라서 그리스도를 믿는 사람들은 그의 재림을 기다리면서 "절제하고 정직하며 경건한 삶을 살아야" 합니다(2:11~13). 바울은 아마도 서기 60년대에 이 편지를 썼을 것입니다.

 

1. 저자와 제목

딛 1:1-4을 통해서 볼때 이 서신은 사도 바울이 그의 동역자인 디도에게 쓴 편지이다. 바울이 디도서를 썼다는 사실에 대한 도전이 있어왔지만 본문이 명백히 바울이 저자임을 밝히고 편지의 신학과 문체가 다른 바울의 편지들과 일치한다. 

 

2. 저작 연대

혹자들은 사도행전에 바울이 그레데에서 선교 사역을 한 기록이 없다는 사실을 들어서 바울의 저작 사실을 비판한다. 하지만 바울의 편지도, 사도행전도 바울의 모든 사역을 기록했다고 볼 수 없다. 전통적으로 디도서가 디모데전서와 마찬가지로 바울의 1차 투옥(행 28장)과 바울의 죽음으로 이어진 2차 투옥 사이의 시기에 기록되었다고 본다. 이 관점에서 본다면 디도서는 디모데전서와 거의 같은 시기인 AD 60년대 중반에 기록되었을 것이다. 

 

3. 저작 목적, 상황 및 배경

 

4. 문예적 특징

 

5. 핵심 주제

 

 

 

6. 주제와 신학

 

* 위 요약의 내용은 ESV와 NIV 주석서의 내용을 Translated with DeepL로 번역하여 편집하였습니다. 

 

 

 

-  Author and Title

This false teaching, which in some way allowed for ungodliness, would have found a welcome home in   p 2346  Crete, which was proverbial in the ancient world for immorality. But Paul expected the gospel, even in Crete, to produce real godliness in everyday life.

In form and content, Titus is readily identifiable as a NT epistle, with sections devoted to salutation, instruction, paraenesis (a body of moral exhortations), and closing. Like 1 and 2 Timothy, this is sometimes called a “Pastoral Epistle” because it is addressed to someone who had pastoral leadership responsibilities, in this case with regard to a number of local churches in Crete. Paul gives directions pertaining to a pastor’s work in a local congregation.

1. The gospel by its nature produces godliness in the lives of believers. There is no legitimate separation between belief and behavior.

2. One’s deeds will either prove or disprove one’s claim to know God.

3. It is vitally important to have godly men serving as elders/pastors.

4. True Christian living will commend the gospel to others.

5. Good works have an important place in the lives of believers.

6. It is important to deal clearly and firmly with doctrinal and moral error in the church.

7. The gospel is the basis for Christian ethics.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2345–2346.

 

 

-  AUTHOR

The nouns occurring most frequently in Titus (with their number of occurrences) are God (13), work (as in “good works”; 8), faith (6), and Savior (6). Christ is presented in elevated (but not exaggerated) terms. His earthly appearance showed him to be Savior, just like God the Father (1:4; 2:10). His future appearance is “the blessed hope” wrapped up in the revelation of “our great God and Savior, Jesus Christ” (2:13). Titus 2:13 is one of several NT verses that explicitly identifies Jesus as God (see also John 1:1, 18; 20:28; Rom 9:5; Heb 1:8; 2 Pet 1:1; 1 John 5:20).

NT New Testament

 Douglas J. Moo, “The Letters and Revelation,” in NIV Biblical Theology Study Bible, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2018), 2185–2186.